The Ten Vayus and the Awakening of Kundalini

A Verse from Bhagavad Gita

As one affluent in shastras shared, Bhagavan Krishna declares like this in his Bhagavat Gita – 

apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare

prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ

Why does Krishna mention only prana and apana when speaking of kundalini? Why not the other vayus?

The Inner Alchemy of Pranayama

On the surface, pranayama seems simple: inhalation (puraka) – retention (kumbhaka) – exhalation (recaka). Yet hidden in this rhythm is the greatest alchemy known to yogins.

• In puraka, prana-vayu, whose natural course is upward, is drawn downward.

• Simultaneously, apana-vayu, whose natural course is downward, is compelled upward.

These two currents travel in opposite directions. At kumbhaka, they collide and unite at the nabhi-sthana (navel region).

This union kindles the jatharagni with a spark. But here it is no longer mere digestive fire — it becomes cosmic fire, the flame of tapas.

From this fire, heat spreads across the sharira, purifying the nadis, burning away impurities (karmas), and forging the inner path. This is the ONLY way to burn karmas & not anything that is coming out of studio spirituality these days.

This heat, born of the marriage of prana and apana, stirs kundalini-shakti at muladhara, awakening her from her deep coil.

But here arises the obstacle: the Brahma-granthi, the knot that binds the passage between svadhishthana and manipuraka. Until this knot is pierced, kundalini cannot ascend.

And how is it pierced? Not through superficial knowledge, not through mere recitation. Only the yogin who undergoes intense, disciplined pranayama burns through this knot.

Then, What About the Other Vayus?

We actually have ten vayus in the sharira:

• Pancha Prana Vayu: Prana, Apana, Vyana, Udana, Samana

• Pancha Upa-vayu: Naga, Kurma, Krkara, Devadatta, Dhananjaya

The Upa-vayus acts through pancha-prana vayus.

Together, they form one integrated system. Just as the heart is vital, yet cannot exist without the other body parts, so also prana–apana cannot act alone.

• For a clean heart, there must be a clean mind.

• For a clean mind, there must be a clean body.

• All are interlinked; nothing is superior or inferior.

Even apana-vayu, called mala-vayu (the expelling force of gas, urine, semen, menstrual blood, feces), plays an indispensable role in kundalini. Without its upward redirection, there can be no ignition at all.

The Five Primary Vayus and Puja Perspective

1. Prana-vayu – Resides in the chest. Governs inhalation, respiration, and intake of life-force.

   • In mantra: Om pranaya swaha — inviting Swamy to accept the life force of the nivedana. Always loss of one is the gain of other. Here the lose of life force of the mere food makes it to become a highly-valued prasad.

2. Apana-vayu – Resides in the lower abdomen. Governs elimination of waste, semen, menstrual blood, reproduction, downward energy.

   • In mantra: Om apanaya swaha — not mere excretion of this life-force sucked in, but rising above to meet prana; together they create the spark of shakti.

3. Vyana-vayu – All-pervading. Governs circulation, distribution of nutrients, coordination.

   • In mantra: Om vyanaya swaha — may the shakti that is born out of prana-apana vayu from food pervade Swamy’s sharira and make him strong in that particular vigraha or photo or yantra or mandala.

4. Udana-vayu – Resides in throat. Governs speech, will, effort, spiritual ascent.

   • In mantra: Om udanaya swaha — may the food grant the idol or photo or mandala or yantra of swamy, the will for spiritual ascent which in turn will bless us with the daiva-chaitanya it carries with it.

5. Samana-vayu – Resides at navel. Governs digestion, assimilation, balance of prana and apana.

   • In mantra: Om samanaya swaha — may the upward and downward vayus remain still and keep the fire of chaitanya stable.

Thus, it is the stomach (nabhi) that decides what one becomes.

This is how nivedana plays a major role in the puja. 

So, Vyana, Udana & Samana plays an integral role in the kundalini by holding the spark born out of the collision of prana-apana vayus, circulating it everywhere & stabilizing its motion within the body.

Along with the pancha prana vayus, there are five upa-vayus that acts very subtly in this kundalini awakening sadhana.

Naga Vayu works with Apana and ensures – the blockage of air is released via belching & hiccups to ensure the upward movement of air is not obstructed.

Kurma Vayu works with Vyana and puts a pressure on Kurma nadi & makes the sadhaka remain still & steady. It stops the thought process & helps him get co-ordinated with the prana-apana movement without even the slightest disturbance. It is this Vayu that makes the eyes sharp & bless one see things from distant.

Krkara Vayu works with Samana Vayu and keeps the yogin stay away from hunger. This is the main reason, the yogi who does pranayama shall remain without food.

Devadatta Vayu works with Udana Vayu and helps the yogin to win over the sleep.

Dhananjaya Vayu is connected with Prana vayu and even all the other vayus left after our sharira, this vayu will remain in the dead body & will try to maintain the stability. Thus, it helps the yogin to gain the stability in his sharira & it is this vayu helps him maintain the steadiness when the kundalini trembles him inside out.

Thus, all 10 vayus plays an integral role in the kundalini sadhana.. Like how though all parts of the body carry equal weightage for our life & yet, swamy prefers only heart; similar to this, though prana-apana only are considered, yet there are 10 vayus with its own importance helps the prana-apana to sustain within the sharira like the heart is protected & connected with other organs inside.

This is what pancha-mukha hanuman is all about –

Hanumar is considered as the embodiment of prana vayu, Bhu–Varahar is considered as the embodiment of apana vayu, Hayagrivar is considered as the embodiment of vyana vayu, Nrusimhar is considered as the embodiment of udana vayu & Garudar is considered as the embodiment of samana vayu. This doesn’t end here..

Rama Parivara Also is linked with the Pancha Prana

• Prana-vayu – Hanuman, son of Vayu Bhagavan
  Hanuman is Mukhya Prana, the very embodiment of the life-breath. Without him, there is no movement, no vitality. He is prana-svarupa, ever-flowing towards Rama.

• Udana-vayu – Rama
  Rama is the upward-aspiring force, the lordly will that leads the jiva to moksha. Udana governs ascent, speech, and divine authority — all Rama’s qualities as maryada-purushottama.

• Apana-vayu – Vibheeshana
  Vibheeshana though supposed to go downward with Ravana, he ascended upward towards Rama with the help of Hanuman. Apana governs elimination, purification, and the downward–grounding force. he eliminates the rakshasa-tendencies of his own lineage and turns towards Rama. Just as apana casts out what is impure and redirects that force upward when mastered, Vibheeshana abandoned Ravana and started following Rama.

• Vyana-vayu – Sita

• Sita is all-pervading like vyana, spreading grace, love, and nourishment everywhere. She circulates Rama’s shakti through the world, just as vyana circulates energy throughout the sharira.

• Samana-vayu – Lakshmana

  Samana balances prana and apana at the navel, distributing the fire of jatharagni, and harmonizing opposite flows. Lakshmana is exactly this — he is Rama’s balancing force, always by his side, absorbing, harmonizing, and tirelessly holding together service, discipline, and action. Like samana, which receives both upward and downward currents and keeps them in balance, Lakshmana stands between Rama and the world, stabilizing the play of forces.

The awakening of kundalini is not the work of prana and apana alone but the harmony of all ten vayus. Pranayama unites these vital forces, ignites the inner fire. In pancha-mukhi hanuman, like how hanumar is emphasized more, alike prana-apana is emphasized in pranayama.

May Hanuman, Rama, Sita, Lakshmana, and Vibheeshana — the very forms of the vayus — dwell in our breath, awaken the inner Shakti, and carry us to the lotus feet of the supreme divine.

Frequently Asked Questions (FAQs)

Q1. What are the Ten Vayus in yoga and Ayurveda?
The Ten Vayus are the vital airs or energies in the body. They include the five primary vayus — Prana, Apana, Vyana, Udana, and Samana — and the five subsidiary vayus — Naga, Kurma, Krkara, Devadatta, and Dhananjaya. Together, they govern all bodily and spiritual functions.

Q2. Why does the Bhagavad Gita mention only Prana and Apana in relation to Kundalini?
Bhagavan Krishna highlights Prana and Apana because their union creates the spark of Shakti. In pranayama, Prana, though an upward-moving force, is directed downward, while Apana, though a downward-moving force, is drawn upward. When these two meet at the navel, they collide and ignite the inner fire that awakens Kundalini.

Q3. What role do the other vayus play in Kundalini awakening?
While Prana and Apana kindle the awakening, the other vayus — Vyana, Udana, Samana, and the upa-vayus — stabilize, circulate, and sustain the energy, allowing Kundalini to ascend smoothly.

Q4. What is the connection between Hanuman and the Pancha Prana Vayus?
Pancha Mukha Hanuman embodies the five pranas: Hanuman as Prana, Varaha as Apana, Hayagriva as Vyana, Narasimha as Udana, and Garuda as Samana. This symbolizes how each vayu is a divine force aiding spiritual practice.

Q5. How does Rama Parivara represent the Pancha Pranas?
In the Rama Parivara, Hanuman is Prana, Rama is Udana, Vibheeshana is Apana, Sita is Vyana, and Lakshmana is Samana. Their interplay mirrors how the vayus function in harmony to support Kundalini awakening.

Q7. What is the role of Prana Vayu in Kundalini awakening?
Prana Vayu resides in the chest and governs inhalation and intake of life-force. In kundalini sadhana, it is directed downward to meet Apana, creating the first spark of inner fire.

Q8. What is the function of Apana Vayu in spiritual practice?
Apana Vayu resides in the lower abdomen and normally governs elimination and downward energy. In pranayama, it is drawn upward to unite with Prana, igniting Kundalini at the navel.

Q9. How does Vyana Vayu support Kundalini awakening?
Vyana Vayu pervades the whole body, circulating energy and nutrients. After Prana and Apana unite, Vyana distributes that awakened force throughout the sharira, sustaining the rise of Shakti.

Q10. What is the significance of Udana Vayu in spiritual ascent?
Udana Vayu resides in the throat and governs speech, will, and upward movement. It helps Kundalini rise beyond the granthis and supports the yogin’s spiritual ascent.

Q11. How does Samana Vayu stabilize Kundalini energy?
Samana Vayu resides at the navel and balances the upward Prana and downward Apana. It keeps the fire of tapas steady, harmonizing the inner flow of Kundalini.

Q12. What is Naga Vayu and how does it assist sadhana?
Naga Vayu works with Apana and releases air through belching and hiccups, ensuring the upward flow of prana is unobstructed during pranayama.

Q13. What is the role of Kurma Vayu in pranayama?
Kurma Vayu works with Vyana, stilling the body and mind. It steadies the eyes, sharpens perception, and helps the yogin remain undisturbed in sadhana.

Q14. How does Krkara Vayu support a yogin?
Krkara Vayu works with Samana, suppressing hunger and helping the yogin remain without food while absorbed in pranayama and tapas.

Q15. Why is Devadatta Vayu important in Kundalini awakening?
Devadatta Vayu works with Udana and controls yawning. It helps the yogin overcome sleep and drowsiness, maintaining alertness in sadhana.

Q16. What is the role of Dhananjaya Vayu?
Dhananjaya Vayu works with Prana and remains even after death. It stabilizes the body during intense kundalini movement and grants steadiness to the yogin.