Vyāna-vāyu is the energy of distribution and circulation, that takes Prāṇa and nourishment to every part of the body. It is also the energy that allows for messages to be sent back and forth from the mind and senses to the heart centre.

Udāna-vāyu is the energy of expression, not merely by words, but also by our actions and emotions. The seat of this energy is located in the throat region, where the Viśuddhi-cakra is located.

The Udāna-vāyu is responsible for refined expressions of our feelings and emotions, through our actions and words.

Samāna-vāyu is the harmonising or equalising energy and is located in the navel region. It is one of the five main energies of the human body.

The Samāna-vāyu is responsible for a balanced metabolism and manifestation of appropriate Prāṇa from the nourishment we consume.

Apāna-vāyu is the eliminating energy and is located in the lower abdominal area. It is one of the five main energies of the human body. The Apāna-vāyu is responsible for a balanced elimination of our toxins, both literal and metaphorical, and is a key force in harmonising our health. It is also responsible for reproduction and fertility, as well as play a vital role in both protecting the fetus during pregnancy, as well as assisting in easy delivery of the child from the mother’s womb.

Prāṇa, or life force energy, is the most important aspect of focus in Yoga philosophy. All tools of Yoga are in fact designed to influence the free flow of Prāṇa through our energy centres in the body, which are in turn connected to respective limbs, organs and emotions of our system.

Ākāśa, represents the space element and is the first bhūta to manifest in evolution. It is present in every succeeding element and hence by influencing it, we influence them all. It brings us the capacity to expand and contract, thereby stimulating movement, change and transformation. It is also the key element that makes us connect with another being, as the space in the heart opens and allows us to embrace the space in another’s. It is also an essential ingredient that forms Vāta-doṣa. It is also considered a crucial element for spiritual evolution.

Āp, represents the water element and is vital to life, not only for conception but also for the protection of the womb during gestation. The element is also considered among the most important sources of nourishment, as without water we will not survive. It is also an essential ingredient that forms the Kapha-doṣa. It is also considered a crucial element for spiritual and energetic purification.

Vāyu, represents the wind deity and is considered among the most important elements. It is especially important for movement, distribution and transformation. It strongly influences the Vāta-doṣa.

A balanced wind energy is essential for our health and wellbeing, as well as our spiritual journey.

Agni, represents the fire deity and is considered among the most important elements. It is especially important for purification and refinement of elements and is considered a conduit through which the cleansed offerings can reach the chosen deity. This is primarily the reason it is used in many Indian rituals.

Hanumān is an important character in Indian mythology. He is among the most popular deities in the Vedic culture and is revered equally in India and many Asian countries. He has also inspired the creation of local deities in different countries such as Sun Wukong (Monkey King) in China.

Hanumān, the Monkey God, is among the most popular deities in the Vedic culture and is revered equally in India and many Asian countries. He has also inspired the creation of local deities in different countries such as Sun Wukong (Monkey King) in China.

Lord Rāma is the seventh incarnation of Lord Viṣṇu and is the main character of the epic poem Rāmāyaṇa. He is the embodiment of dharma and good virtue, an example of how a man should live. His personality is considered the best example of dignity, morality, humility, compassion, forgiveness, patience, sacrifice, and valour.

Lord Rāma is the seventh incarnation of Lord Viṣṇu and is the main character of the epic poem Rāmāyaṇa. He is the embodiment of dharma and good virtue, an example of how a man should live. His personality is considered the best example of dignity, morality, humility, compassion, forgiveness, patience, sacrifice, and valour.

Nīḷā-devī is the third consort of Lord Mahāviṣnu, the other being Śrīdevī and Bhūdevi. She is depicted to have a beautiful blue colour (Nīla-varṇa), hence the name Nīlā-devī. The Veda-s sings the glory of Goddess Nila in Nīḷā-sūktam. Often she is the hidden one, as the other two consorts of Viṣṇu are more visible.

Bhūdevī, represents the divine feminine energy, is the consort of Lord Viṣṇu is the earth Goddess and she is the sustainer of the world creator of life and the one who manifests all of our seed potentials into reality. She patiently supports us during both good and bad times and offers us abundant love and care. Without her blessings our potentials cannot manifest into fruition.

The Earth Goddess is called Bhūdevī. She is the sustainer of the whole world, the creator of life and the one who manifests all of our seed potentials into reality. She is the consort of Lord Viṣṇu and is often portrayed as a goddess of abundance. She is also the patient one, who is kindly holding us with all of her strength despite our repeated errors.

Goddess Durgā is the incarnation of Goddess Pārvatī and is the goddess of war, who combats evil and demonic forces that threaten peace, prosperity, and Dharma the power of good over evil. Durgā is also a fierce form of the protective mother goddess, who unleashes her divine wrath against the wicked for the liberation of the oppressed, and entails destruction to empower creation. Many myths reveal how she has destroyed many demons including the deadly Asura Mahiṣāsura. The day of Durgā’s victory is celebrated as Vijayadaśami.

Goddess Durgā is the incarnation of Goddess Pārvatī and is the goddess of war, who combats evil and demonic forces that threaten peace, prosperity, and Dharma the power of good over evil. Durgā is also a fierce form of the protective mother goddess, who unleashes her divine wrath against the wicked for the liberation of the oppressed, and entails destruction to empower creation. Many myths reveal how she has destroyed many demons including the deadly Asura Mahiṣāsura. The day of Durgā’s victory is celebrated as Vijayadaśami.

Lord Gaṇeśa, the elder son of Lord Śiva and Pārvatī-dev, is considered as one who has one only one tusk, as he used the other tusk to write the great Mahābhārata that was dictated to him by Vyāsa. It is one of the reasons why he is called as Eka-danta. He is also called as Vakratuṇḍa, which literally means the one with a curved trunk. This is suggestive of discrimination between right and wrong. He thus teaches us to understand the two and to choose the right at all times in life.

Lord Gaṇeśa (also called Gaṇapati) is one of the most popular deities in the pantheon of Indian Gods. He is the son of Lord Śiva and Pārvati Devī and is represented with a human body and an elephant face. He is loved by people of all ages all over the country. He is the guardian deity of the Mūlādhāra-cakra and is considered the remover of obstacles. Remembering him through his mantra-s are a way to remove our own obstacles that are hidden deep within us.