________________
163
ciousness, the Infinite (Chid). Chitta is that which constantly illumines my personality, constituted of my ego, my mind and my intellect
(swärthānusandhān)
These four factors mind (manas), intellect (buddhi), ego (ahamkar) and awareness of these (chitta) together constitute the "inner-equipments" whose play through the physical organs of perception-and-action makes it possible for an individual to come in contact with his world around. Therefore, as a contrast to the outer equipments (Pahirkarana), these are together called as the "inner-instruments" (antahkarana).
प्राणापानव्यानोदानसमाना भवत्यसौ प्राणः ।
स्वयमेव वृत्तिभेदाद्विकृतिभेदात्सुवर्णसलिलादिवत् ॥ ९५ ॥ prāṇāpānavyānodānasamāna bhāvātyasou prāṇah svayameva vrttibhedādvikrtibhedātsuvarnasalilādivat 95.
999188ÀÌZA8: - Prana, apana, vyana, udana, samana, भवति - becomes, असौ - this, प्राणः - vital force, स्वयम् itself, एव - alone, वृत्तिभेदात् - due to difference in functions, विकृतिभेदात्- due to difference in modifications, fa- like gold, wates, etc.
One and the same Prana (Vital Life) becomes, Prana, Apana, Vyana, Udana and Samana, according to their functions and modifications like gold, water etc.
Prāna is very often misunderstood as breath. As a philosophical terminology, Prāņa stands for the manifested Life Energy which expresses itself in the various physiological functions such as perceptions (Prāṇā) excretion (Apana), digestion (Vyana) circulation (samana) and thinking-new thoughts (udāna). These varying name sare given to one and the same Vital Energy of Life only because they are all various modifications of the same, and these terms connote only Life's functional names.
As an individual grows into a mature age we find all these departments of activities become weak and shattered,
