A History of Indian Philosophy v2.c19.s8.7

v2.c19.s8.7

As a description of *prāṇa* we find in the *Yoga-vāsiṣṭha* that it is said to be vibratory activity (*spanda-śakti*) situated in the upper part of the body, while *apāna* is the vibratory activity in the lower part of the body. There is a natural *prāṇāyāma* going on in the body in waking states as well as in sleep. The mental outgoing tendency of the *prāṇas* from the cavity of the heart is called *recaka*, and the drawing in of the *prāṇas* (*dvādaśāṅguli*) by the *apāna* activity is called *pūraka*. The interval between the cessation of one effort of *apāna* and the rise of the effort of *prāṇa* is the stage of *kumbhaka*. Bhuśuṇḍa, the venerable old crow who was enjoying an exceptionally long life, is supposed to instruct Vasiṣṭha in VI. 24 on the subject of *prāṇa*. He compares the body to a house with the ego (*ahaṃkāra*) as the householder. It is supposed to be supported by pillars of three kinds², provided with nine doors (seven apertures in the head and two below), tightly fitted with the tendons (*snāyu*) as fastening materials and cemented with blood, flesh and fat. On the two sides of it there are the two *nāḍīs*, *iḍā* and *piṅgalā*, lying passive and unmanifested (*nimīlite*). There is also a machine (*yantra*) of bone and flesh (*asthi-māṃsa-maya*) in the shape of three double lotuses (*padma-yugma-traya*) having pipes attached to them running both upwards and downwards and with their petals closing upon one another (*anyonya-milat-komala-saddala*). When it is slowly filled with air, the petals move, and by the movement of the petals the air increases. Thus increased, the air, passing upwards and downwards through different places, is differently named as *prāṇa*, *apāna*, *samāna*, etc. It is in the threefold machinery of the lotus of the heart (*hṛt-padma-yantra-tritaye*) that all the *prāṇa* forces operate and spread forth upwards and downwards like the rays from the moon's disc. They go out, return, repulse and draw and circulate. Located in the heart, the air is called *prāṇa*: it is through its power that there is the movement of the eyes, the operation of the tactual sense, breathing through the nose, digesting of food and the power of speech¹. The *prāṇa* current of air stands for exhalation (*recaka*) and the *apāna* for inhalation (*pūraka*), and the moment of respite between the two operations is called *kumbhaka*; consequently, if the *prāṇa* and *apāna* can be made to cease there is an unbroken continuity of *kumbhaka*. But all the functions of the *prāṇa*, as well as the upholding of the body, are ultimately due to the movement of *citta*². Though in its movement in the body the *prāṇa* is associated with air currents, still it is in reality nothing but the vibratory activity proceeding out of the thought-activity, and these two act and react upon each other, so that, if the vibratory activity of the body be made to cease, the thought-activity will automatically cease, and vice-versa. Thus through *spanda-nirodha* we have *prāṇa-nirodha* and through *prāṇa-nirodha* we have *spanda-nirodha*. In the *Yoga-vāsiṣṭha*, III. 13. 31, *vāyu* is said to be nothing but a vibratory entity (*spandate yat sa tad vāyuḥ*).