The Religion and Philosophy of the Veda and Upanishads v2.c40.s8.124

v2.c40.s8.124

In addition to the mind and the sense organs, the soul possesses the breaths or vital airs. Prāṇa, originally ‘breath’, then used often as a name for the absolute, is in the Upaniṣads a constant expression for the whole sum of the organs of sense, and at the same time a special one breath, beside eye, ear, mind, and speech. It, however, in the growing development of the doctrine of mind and the organs of sense is gradually reduced to minor importance, and becomes concerned not with the intellectual aspect of the soul, but with the principle of life as opposed to intellect. The single Prāṇa in this aspect is divided into five, which, however, are also sometimes given as two,⁴ Prāṇa and Apāna, as three,⁵ these with Vyāna, or four,⁶ these with Udāna. The Jaiminīya Upaniṣad Brāhmaṇa gives Prāṇa, Apāna, Vyāna, Samāna, Avāna, and Udāna ; or seven in the head, or nine, including two below, and a tenth in the navel.⁷ The precise sense of these terms has been much disputed, but it is not open to serious doubt that alone Prāṇa or Apāna may mean breath simply, whether in or out, and therefore Prāṇa may mean smell.⁸ In contrast, however, they are on the one hand expiration, on the other inspiration. Apāna, however, has the definite sense of the downward wind, which presides over evacuation in not a few passages; it also often denotes smell. Vyāna is the bond of union of the two, that is either the power which maintains life when neither expiration nor inspiration takes place, or the breath connecting the upper and the lower breaths. Samāna is not clearly defined: it is said to connect expiration and inspiration, which seems needless; or to assimilate food. Udāna conducts the soul from the body on death, or leads in deep sleep to the Brahman.