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J. C Sikdar
tendency to motion can in this way be the resultant of several other motions or tendencies". "But cartainya (consciousness) 19 not a motion, and oannot be the resultant of (unconscious) natural forces or motions Neither can the consciousness of the self or the organism as a whole be supposed to be the resultant of innumerable constituent particles of the body. One central abiding intelligence 18 simpler and therefore more legitimate hypothesis than an assemblage of consciousness latent in different Bhutas or particles."97
The Sankhya philosophy maintains the view that prana (llfe) is not väyu (bio-mechanical force) nor it is mere mechanical motion generated from the impluslon of vayu.
The five vital forces, viz. Prana, Apana, Samana, Udana and Vyanase are stated to be Vayu io metaphorical way. Prāņa (life) is in reality a reflex activity, a resultant force of the various concurrent activit109 of the Antahkarana, 1e "of the sensori-motor (Fnanendriya-Karmendriya), the emotivo manah and the apperceptive reactions of the organism"40
According to Vimanabhikṣu, this explains the disturbing (elevating or depressing) effect on the vitality of pleasurable or painful emotions like kama-love of mind (manas), one of the internal senses involved in the reactions of the living organism.«
Thus Prana of the Samkhya is not a Vayu nor 18 it evolved from the inorganic matters (Bhūtas), "but it is only a complex reflex activity (Sambhugatkaortti) generated from the operation of the psyco-physical forces in the organism."
In agreement with the Sankhya the Vendantists bold the view that "Prana Is nelthor a Vayu nor the operation of a Vayu,"43 But they differ from the former's view that Prana is a mere reflex or resultant of concurrent sensorimotor, emotive and apperceptive reactions of the organism. If eleven birds, put in a cage, concurrently and continually strike against the bars of it in tho apo direction, it may move on under the impact of converted action, But the sensory and motor activities cannot in this way produce the vital activity of the organism, because the loss of one or moro of the senses does not result in the loss of life. This is above all the radical distinction bet. ween them There is the sameness of kind (Samajarty atya) between the motions of the individual bırds and the resultant motion of the cage, but Prana 18 not explalned by sensations, but it is a separate principle (or force), just as the mind and antahkaranas generally are regarded in the Sankhya. It is A sort of subtilo "ether-principle" (adhyalmayāyu) pervasive of the organism, not gross vayu, all the samo subtilized matter like the mind itself, as everything other than the soul (atma), according to the Vedanta, 18 materjal (jada). "Prana 19 prior to the senses, for it regulates the development of the fertilized egg, which would putrefy, if it were not living, and the senses with their apperatus originate aubsequently from the fertilized egg."44
