A History of Indian Philosophy v2.c19.s8.15.4

v2.c19.s8.15.4

4. 13, it is described as being atomic (*aṇu*), which is explained by Śaṅkara as "subtle" (*sūkṣma*), on account of its pervading the whole body by its fivefold functionings. Vācaspati in explaining it says that it is called "atomic" only in a derivative figurative sense (*upacaryate*) and only on account of its inaccessible or indefinable character (*duradhigamatā*), though pervading the whole body. Govindānanda, in commenting upon *Vedānta-sūtra*, II. 4. 9, says that *prāṇa* is a vibratory activity which upholds the process of life and it has no other direct operation than that (*parispanda-rupa-prāṇanānukūlatvād avāntara-vyāpārābhāvāt*). This seems to be something like biomotor or life force. With reference to the relation of *prāṇa* to the motor organs or faculties of speech, etc., Śaṅkara says that their vibratory activity is derived from *prāṇa* (*vāg-ādiṣu parispanda-lābhasya prāṇāyattatvam*, II. 4. 19). There are some passages in the *Vedānta-sūtra* which may lead us to think that the five *vāyus* may mean air currents, but that it is not so is evident from the fact that the substance of the *prāṇa* is not air (*etat prāṇādi-pañcakam ākāśādi-gata-rajo-’mśebhyo militebhya utpadyate*), and the *rajas* element is said to be produced from the five *bhūtas*, and the *prāṇas* are called *kriyātmaka*, or consisting of activity.