The Philosophy of the Upanishads c11.s2.t4.1

c11.s2.t4.1

Prâṇa also, like manas, is a word of very varied meaning, which only gradually attained its later technical significance. Originally prâṇa is the “breath”; then the “life” as connected with the process of breathing. In this character the prâṇa frequently becomes an empirical and consequently symbolical representation of the âtman. In the older period¹ all the vital powers (speech, breath, eye, ear, manas, etc.), like the life, were called the prâṇas. Only gradually manas and the indriyas as the forces of conscious life were separated from the prâṇa, which with its five subdivisions is incessantly active in waking and in sleep, and is consequently the especial vehicle of life as such. In sleep manas enters into the prâṇa,² and causes the soul “to guard its lower nest by the prâṇa.”³ It is from this perhaps that the later conception is derived that in sleep, while the organs of sense are absorbed into manas, the fires of prâṇa keep watch in the city of the body.⁴ These fires of prâṇa, which are on the watch in sleep, are themselves five in number, viz. prâṇa, apâna, vyâna, samâna, udâna, and they are mentioned together both earlier and later numberless times, and employed in the most varied allegories, without its being possible to obtain a clear and consistent explanation of them. Sometimes only two (prâṇa and apâna) are named,⁵ or three⁶ (prâṇa, apâna, vyâna), or four⁷ (prâṇa, apâna, vyâna, udâna), usually however all five.⁸ This number is exceeded, as far as we know, only in Sarvopanishats. 10, where fourteen prâṇas are mentioned.⁹