The Philosophy of the Upanishads c11.s2.t4.4

c11.s2.t4.4

(1) Prāṇa and (2) Apāna. In the first place, it is certain from the witnesses cited on p. 264 that, according to Śaṅkara,¹ prāṇa denotes exspiration, apāna inspiration. The question is how this result is arrived at. Originally, in all probability prāṇa and apāna both denoted the same thing, viz. breath (without distinction of exspiration and inspiration) in general (whether with the slight difference that pra-an signifies “to begin to breathe,” apa-an “to cease to breathe,” in support of which view Ṛgv. X. 189. 2 is quoted, may be left undetermined considering the uncertainty of this passage). There is nothing in the prepositions to form the basis of a distinction, since pra (πρό) “forwards, onwards” is quite ambiguous, and apa (ἀπό, from) may just as well mean “from within outwards” as “from without inwards.” Prāṇa however is by far the more usual expression, and therefore where it stands alone frequently denotes the sense of smell, consequently inspiration, as in the passage Śatap. Br. X. 5. 2. 15 quoted by Böhtlingk, or in Bṛh. 1. 3. 3, Chând. 1. 2. 2, Ait. 1. 3. 4. So very clearly in Kaush. 2. 5:—yâvad vai purusho bhâshate, na tâvat prâṇitum s'aknoti. Where however prāṇa and apāna stand side by side, there (apart from the conception of apāna as the wind of digestion, as to which see below), so far as a distinction can be recognised, prāṇa is exspiration and apāna inspiration. This is the case probably as early as Chând. 1. 3. 3, because it is said previously² “this is hot,” and “as sound is it described.”