The Philosophy of the Upanishads c11.s2.t4.7.3

c11.s2.t4.7.3

The suppression of the vital power is symbolised by inspiration, its excitation by exspiration. Since however the emphasis lies not on the gerund but on the finite verb, apânyât signifies already in this passage "he inspires," abhiprânyât, "he exspires."² It is doubtful whether in Kâṭh. 5. 3 ûrddhvam prâṇam unnayati, apânam pratyag asyati, exspiration and inspiration are to be understood as suggested by 5. 5, or not rather already as breath and the wind of digestion. In contrast, that is to say, to the accepted idea of prâna as exspiration, apâna as inspiration, a disposition was formed, and grew stronger as time went on, to see in prâna the breath (exspiration and inspiration), and in apâna the wind of digestion dwelling in the bowels. For this view the following passages are cited. The prâna originates from the nose, the apâna from the navel of the primeval man;¹ Vâyu corresponds to the prâna, Mrityu to the apâna;² the prâna smells the food, the apâna overmasters it.³ So possibly in the passage quoted, Kâth. 5. 3. In Pras'na 3. 5, the prâna has its seat in eye, ear, mouth and nose, the apâna presides over the organs of evacuation and generation.⁴ The prâna makes its exit upwards, the apâna downwards, and carries off the excrements.⁵ The apâna serves for evacuation.⁶ The prâna dwells in the heart, the apâna in the bowels.⁷ The apâna is neighbour to the testicles.⁸ This is the view adopted also by Vedântasâra 94-95, and the commentary on Chând. 3. 13.