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II PRAPATHAKA, 6.
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creatures. He looked on them and saw they were, like a stone, without understanding, and standing like a lifeless post. He had no happiness. He thought, I shall enter within, that they may awake. Making himself like air (vâyu) 2 he entered within. Being one, he could not do it. Then dividing himself fivefold, he is called Prâna, Apâna, Samâna, Udâna, Vyâna. Now that 3 air which rises upwards, is Prâna. That which moves downwards, is A pâna. That by which these two are supposed to be held, is Vyâna. That 4 which carries the grosser material of food to the Apâna, and brings the subtler material to each limb, has the name Samâna. [After these (Prâna, A pâna, Samâna) comes the work of the Vyâna, and between them (the Prâna, Apâna, and Samâna on one side and the Vyâna on the other) comes the rising of the Udâna.] That which brings up or carries down 6 what has been drunk and eaten, is the Udâna 6.
Now the Upâmsu-vessel (or prâna) depends on the Antaryâma-vessel (apâna) and the Antaryâma
* It is better to read with M. visânîti. 2 M. vâyum iva.
8 M. Atha yo 'yam. • M. reads: yo 'yam sthavishtham annam dhâtum annasyâpâne sthậpayaty anishtham kânge 'nge samnayati esha vâva sa samâno. 'tha yo 'yam. Leaving out annam, this seems the right reading. The whole sentence from uttaram to udanasya is left out in M.
5 M. nigirati kaisho vâva sa udâno 'tha yenaitâs sirâ anuvyâptâ esha vâva sa vyânah.
6 The views of these five kinds of wind differ considerably. Here the commentator explains that the prâna and apâna, the upbreathing and down-breathing, keep the bodily warmth alive, as bellows keep up a fire. The food cooked in it is distributed by the Samâna, so that the coarse material becomes ordure, the middle flesh, the subtle material mind (manas). The udâna brings up phlegm, &c., while the Vyâna gives strength to the whole body.
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