Agni, the Fire of Life

What happens within this movement of prāṇa and apāna? According to yoga we have a fire, agni, in the body, situated in the vicinity of the navel, between the prāṇa-vāyu and the apāna-vāyu. The flame itself is constantly changing direction: on inhalation the breath moves toward the belly, causing a draft that directs the flame downward, just like in a fireplace; during exhalation the draft moves the flame in the opposite direction, bringing with it the just-burned waste matter. It is not enough to burn the rubbish; we must also rid the body of it. A breathing pattern where the exhalation is twice as long as the inhalation is aimed at providing more time during exhalation for freeing the body of its blockages. Everything we do to reduce the rubbish in the body is a step in the direction of releasing our blockages. With the next inhalation we bring the flame back to the apāna. If all the previously burned waste has not left the body, the flame will lose some of its power.
Certain physical positions are beneficial for the meeting of fire and rubbish. In all inverted postures, the agni is directed toward the apāna. This is the reason yoga attributes so much significance to the cleansing effects of inverted postures. Cleansing is intensified when we combine inverted postures with prāṇāyāma techniques.


All aspects of prāṇāyāma work together to rid the body of apāna so that prāṇa can find more room within. In the moment when waste is released, prāṇa fills the space in the body where it really belongs. Prāṇa has its own movement; it cannot be controlled. What we can do is create the conditions in which prāṇa may enter the body and permeate it.
The Yoga Sūtra describes the flow of prāṇa with this lovely image: If a farmer wants to water his terraced fields, he does not have to carry the water in buckets to the various parts of his fields; he has only to open the retaining wall at the top. If he has laid out his terraces well and nothing blocks the flow of the water, it will be able to reach the last field and the furthest blade of grass without help from the farmer.3 In prāṇāyāma we work with the breath to remove blockages in the body. The prāṇa, following the breath, flows by itself into the cleared spaces. In this way we use the breath to make possible the flow of prāṇa.
Understanding prāṇa as an expression of puruṣa, we have as little possibility for working directly on prāṇa as we have of influencing our puruṣa directly. The way to influence prāṇa is via the breath and mind. By working with these through prāṇāyāma, we create optimal conditions for the prāṇa to flow freely within.

TKV Desikachar