4
How to control the Prana is the one idea of
Pranayama. All the trainings and exercises in this regard
are for that one end. Each man must begin where he
stands, must learn how to control the things that are
nearest to him. This body is very near to us, nearer than
anything in the external universe, and this mind is the
nearest of all. The Prana which is working this mind and
body is the nearest to us of all the Prana in this universe.
This little wave of the Prana which represents our own
energies, mental and physical, is the nearest to us of all the
waves of the infinite ocean of Prana. If we can succeed in
controlling that little wave, then alone we can hope to
control the whole of Prana. The Yogi who has done this
gains perfection; no longer is he under any power. He
becomes almost almighty; almost all-knowing. We are
sects in every country who have attempted this control of
Prana. In this country (America) there are Mind-healers,
Faith-healers, Spiritualists, Christian Scientists, Hypnotists,
etc., and if we examine these different bodies, we shall
find at the back of each this control of the Prana, whether
they know it or not. If you boil all their theories down, the
residuum will be that. It is the one and the same force they
are manipulating, only unknowingly. They have stumbled
5
on the discovery of a force and are using it unconsciously
without knowing its nature, but it is the same as the Yogi
uses, and which comes from Prana.
9
immediately stop. But there are persons who can train
themselves in such a manner that the body will live on,
even when this motion has stopped. There are some
persons who can bury themselves for days, and yet live
without breathing. To reach the subtle we must take the
help of the grosser, and so, slowly travel towards the most
subtle until we gain our point. Pranayama really means
controlling this motion of the lungs, and this motion is
associated with the breath. Not that breath is producing it;
on the contrary it is producing breath. This motion draws
in the air by pump action. The Prana is moving the lungs,
the movement of the lungs draws in the air. So Pranayama
is not breathing, but controlling that muscular power
which goes out through the nerves to the muscles and
from them to the lungs, making them move in a certain
manner, is the Prana, which we have to control in the
practice of Pranayama. When the Prana has become
controlled, then we shall immediately find that all the
other actions of the Prana in the body will slowly come
under control. I myself have seen men who have
controlled almost every muscle of the body; and why not?
If I have control over certain muscles, why not over every
muscle and nerve of the body? What impossibility is there?
10
At present the control is lost, and the motion has becomes
automatic. We cannot move our ears at will, but we know
that animals can. We have not that power because we do
not exercise it. This is what is called atavism.
17
true that the departed spirits exist, only we cannot see
them, it is quite probable that there may be hundreds and
millions of them about us we can neither see, feel, nor
touch. We may be continually passing and repassing
through their bodies, and they do not see or feel us. It is a
circle within a circle, universe within universe. We have
five senses, and we represent Prana in a certain state of
vibration. All beings in the same state of vibration will see
one another, but if there are beings who represent Prana
in a higher state of vibration, they will not be seen. We
may increase the intensity of a light until we cannot see it
at all, but there may be beings with eyes so powerful that
they can see such light. Again, if its vibrations are very low,
we do not see a light, but there are animals that may see
it, as cats and owls. Our range of vision is only one plane of
the vibrations of this Prana. Take this atmosphere, for
instance; it is piled up layer on layer, but the layers nearer
to the earth are denser than those above, and as you go
higher the atmosphere becomes finer and finer. Or take
the case of the ocean; as you go deeper and deeper the
pressure of the water increases, and animals which live at
the bottom of the sea can never come up, or they will be
broken into pieces.
18
Think of the universe as an ocean of ether, consisting
of layer after layer of varying degrees of vibration under
the action of Prana; away from the centre the vibrations
are less, nearer to it they become quicker and quicker; one
order of vibration makes one plane. Then suppose these
ranges of vibrations are cut into planes, so many millions
of miles one set of vibration, and then so many millions of
miles another still higher set of vibration, and so on. It is,
therefore, probable, that those who live on the plane of a
certain state of vibration will have the power of
recognizing one another, but will not recognize those
above them. Yet, just as by the telescope and the
microscope we can increase the scope of our vision,
similarly we can by Yoga bring ourselves to the state of
vibration of another plane, and thus enable ourselves to
see what is going on there. Suppose this room is full of
beings whom we do not see. They represent Prana in a
certain state of vibration while we represent another.
Suppose they represent a quick one, and we the opposite.
Prana is the material of which they are composed, as well
as we. All are parts of the same ocean of Prana, they differ
only in their rate of vibration. If I can bring myself to the
quick vibration, this plane will immediately change for me;
19
I shall not see you any more; you vanish and they appear.
Some of you, perhaps, know this to be true. All this
bringing of the mind into a higher state of vibration is
included in one word in Yoga-Samadhi. All these states of
higher vibration, super conscious vibrations of the mind,
are grouped in that one word, Samadhi, and the lower
states of Samadhi give us visions of these beings. The
highest grade of Samadhi is when we see the real thing,
when we see the material out of which the whole of these
grades of beings are composed, and that one lump of clay
being known, we know all the clay in the universe.
VEDANTIC COSMOLOGY
23
indefinable mysterious stuff, which has not merely a
psychological existence, but also an ontological existence
as well. It is this ajnana which on the one hand forms on
the subjective plane the mind and the senses (the self
alone being Brahman and ultimately real), and on the
other hand, on the objective plane, the whole of the
objective universe. This ajnana has two powers, the power
of veiling or covering (avarana) and the power of creation
(viksepa). The power of veiling, though small, like a little
cloud veiling the sun with a diameter of millions of miles,
may, in spite of its limited nature, cover up the infinite,
unchangeable self by veiling its self-luminosity as cognizer.
The veiling of the self means veiling the shining
unchangeable self-perception of the self, as infinite,
eternal and limitless, pure consciousness, which as an
effect of such veiling appears as limited, bound to sense-
cognitions and sense-enjoyments and functioning as
individual selves. It is through this covering power of
ajnana that the self appears as an agent and an enjoyer of
pleasures and pains and subject to ignorant fears of
rebirth, like the illusory perception of a piece of rope in
darkness as a snake. Just as through the creative power of
ignorance a piece of rope, the real nature of which is
24
hidden from view, appears as a snake, so does ignorance
by its creative power create on the hidden self the
manifold world-appearance. As the ajnana is supposed to
veil by its veiling power (avarana-sakti) only the self-
cognizing and self-revealing aspect of the self, the other
aspect of the self as pure being is left open as the basis on
which the entire world-appearance is created by the
creative power thereof. The pure consciousness, veiled as
it is by ajnana with its two powers, can be regarded as an
important causal agent (nimitta), when its nature as pure
consciousness forming the basis of the creation of the
world-appearance is emphasized; it can be regarded as the
material cause, when the emphasis is put on its covering
part, the ajnana. It is like a spider, which, so far as it
weaves its web, can be regarded as a causal agent, and, so
far as it supplies from its own body the materials of the
web, can be regarded as the material cause of the web,
when its body aspect is emphasized. The creative powers
(viksepa-sakti) of ajnana are characterized as being
threefold, after the manner of Samkhya prakrti, as sattva,
rajas and tamas. With the pure consciousness as the basis
and with the associated creative power of ajnana
predominating in tamas, space (akasa) is first produced;
25
from akasa comes air, from air fire, from fire water, from
water earth. It is these elements in their fine and
uncompounded state that in the Samkhya and the Puranas
are called tan-matras. It is out of these that the
grosser materials are evolved as also the subtle bodies.
(Foot Note – 1) The subtle bodies are made up of
seventeen parts, excluding the subtle elements, and are
called suksma-sarira or linga-sarira. This subtle body is
composed of the five cognitive senses, the five conative
senses, the five vayus or biomotor activities, buddhi
(intellect) and manas, together with the five subtle
elements in tanmatric forms. The five cognitive senses, the
auditory, tactile, visual, gustatory and olfactory senses, are
derived from the sattva parts of the five elements, akasa,
vayu, agni, ap and prthivi respectively. Buddhi, or intellect,
means the mental state of determination or affirmation
(niscayatmika antahkarana-vrtti). Manas means the two
mental functions of vikalpa and sankalpa or of sankalpa
alone resulting in doubt. (Foot Note – 2) The function of
mind (citta) and the function of egoism (ahamkara) are
included in buddhi and manas. (Foot Note – 3) They are all
produced from sattva parts of the five elements and are
therefore elemental. Though they are elemental, yet, since
26
they are produced from the compounded sattva parts of
the five elements and are therefore elemental. Though
they are elemental, yet, since they are produced from the
compounded sattva parts of all the elements, they have
the revealing function displayed in their cognitive
operations. Buddhi with the cognitive senses is called the
sheath of knowledge (vijnanamaya-kosa). Manas with the
cognitive senses is called the sheath of manas (manomaya-
kosa). It is the self as associated with the vijnanamaya-kosa
that feels itself as the agent, enjoyer, happy or unhappy,
the individual self (jiva) that passes through worldly
experience and rebirth.
27
form the active sheath of prana (pranamaya-kosa). Of
these three sheaths, the vijnanamaya, manomaya and
pranamaya, the vijnanamaya sheath plays the part of the
active agent (kartr-rupah); the manomaya is the source of
all desires and volition, and is therefore regarded as having
an instrumental function; the pranamaya sheath
represents the motor function. These three sheaths make
up together the subtle body or the suksma-sarira.
Hiranyagarbha (also called Sutratma or prana) is the god
who presides over the combined subtle bodies of all living
beings. Individually each subtle body is supposed to belong
to every being. These three sheaths, involving as they do
all the sub-conscious impressions from which our
conscious experience is derived, are therefore called a
dream (jagrad-vasanamayatvat svapna). The process of the
formation of the gross elements from the subtle parts of
the elements is technically called pancikarana. It consists in
a compounding of the elements in which one half of each
rudimentary element is mixed with the eighth part of each
other rudimentary element. It is through such a process of
compounding that each element possesses some of the
properties of the other elements. The entire universe
consists of seven upper worlds (Bhuh, Bhuvah, Svar,
28
Mahar, Janah, Tapah and Satyam), seven lower worlds
(Atala, Vitala, Sutala, Rasatala, Talatala, Mahatala and
Patala) and all the gross bodies of all living beings. There is
a cosmic deity who presides over the combined physical
bodies of all beings, and this deity is called Virat. There is
also the person, the individual who presides over each one
of the bodies, and, in this aspect, the individual is called
Visva.
29
part between the two and connected with them both as
one whole.
30
while the latter is the unentangled infinite consciousness,
on the basis of which all the cosmic creations of maya are
made. The covering of avidya, for the breaking of which
the operation of the antahkarana is deemed necessary is
of two kinds, viz. subjective ignorance and objective
ignorance. When I say that I do not know a book, that
implies subjective ignorance as signified by “I do not
know”, and objective ignorance as referring to the book.
The removal of the first is a precondition of all kinds of
knowledge, perceptual or inferential, while the second is
removed only in perceptual knowledge. It is diverse in kind
according to the form and content of the sense-objects;
and each perceptual cognition removes only one specific
ignorance, through which the particular cognition arises.
PADMAPADA’S ADDITIONS
31
and past impressions of knowledge (purva-prajna-
samskara) produce the individual persons (jivatvapadika).
Undergoing its peculiar transformations with God as its
support, it manifests itself as the two powers of knowledge
and activity (vijnana-kriya-sakti-dvayasraya) and functions
as the doer of all actions and the enjoyer of all experiences
(kartrtva-bhoktrtvaikadharah). In association with the pure
unchangeable light of Brahman it is the complex of these
transformations which appears as the immediate ego
(ahamkara). It is through the association with this ego that
the pure self is falsely regarded as the enjoyer of
experiences. This transformation is called antahkarana,
manas, buddhi and the ego or the ego-feeler (aham-
pratyayin) on the side of its cognitive activity, while on the
vibratory side of its activity (spanda-saktya), it is called
prana or biomotor functions. The association of the ego
with the pure atman, like the association of the redness of
a japa flower with a crystal, is a complex (granthi) which
manifests the dual characteristics of activity of the avidya
stuff and the consciousness of the pure self
(sambhinnobhaya-rupatvat).
33
at the hands of the later Samkhyha writers: it is probably
the earliest reference to that theory. As we have stated
above, the real functions of the prana, etc. were not
properly understood; prana was considered as vital power
or life and it was believed to be beyond injury and fear. It
was as immortal as the earth and the sky, the day and the
night, the sun and the moon, the Brahmanas and the
Ksattriyas, truth and false-hood, the past and the future. A
prayer is made to prana and apana for protection from
death (pranapanau mrtyor ma patam svaha).
34
PRANA IN AYURVEDA
35
foetus, produces diseases and all emotions of fear, grief,
delirium, etc., and arrests the functions of the pranas.
CARAKA ON PRANA
The most vital centres of the body are the head, the
heart and the pelvis (vasti). The pranas, i.e. the vital
currents, and all the senses are said to depend (sritah) on
the head.
CARAKA ON HRDAYA
VAISESIKA ON PRANA
39
intellect as decision or buddhi (niscaya), imagination
(sankalpa), thought (vicarana), memory (smrti), scientific
knowledge (vijnana), energy (adhyavasaya) and sense-
cognitions (visayopalabbdhi).
40
yogin. It is difficult to understand the exact meaning of
offering an oblation of prana to prana or of prana to apana
and of calling this sacrifice. The interpretations of Sankara,
Sridhara and others give us but little help in this matter.
They do not tell us why it should be called a yajna or how
an oblation of prana to prana can be made, and they do
not even try to give a synonym for juhvati (offer oblation)
used in this connection. It seems to me, however, that
there is probably a reference to the mystical substitution-
meditations (pratikopasana) which were used as
substitutes for sacrifices and are referred to in the
Upanisads. Thus in the Maitri Upanisad, vi. 9, we find that
Brahman is to be meditated upon as the ego, and in this
connection, oblations of the five vayus to fire with such
mantras as pranaya svaha, apanaya svaha, etc. are
recommended. It is easy to imagine that, in a later process
of development, for the actual offering of oblations to fire
was substituted a certain process of breath-control, which
still retained the old phraseology of the offering of
oblations in a sacrifice. If this interpretation is accepted, it
will indicate how processes of breath-control became in
many cases associated with substitution-meditations of
the Vedic type. The development of processes of breath-
41
control in connection with substitution-meditations does
not seem to be unnatural at all, and, as a matter of fact,
the practice of pranayama in connection with such
substitution-meditations is definitely indicated in the
Maitri Upanisad, vi.; 18. The movement of inhalation and
exhalation was known to be the cause of all body-heat,
including the heat of digestive processes, and Krsna is
supposed to say in the Gita, xv. 14, “As fire I remain in the
body of living beings and in association with prana and
apana I digest four kinds of food and drink.” The author of
the Gita, however, seems to have been well aware that the
prana and apana breaths passing through the nose could
be properly balanced (samau), or that the prana vayu
could be concentrated between the two eye-brows or in
the head (murdhni). (Foot Note – 4) It is difficult to say
what is exactly meant by taking the prana in the head or
between the eyebrows. There seems to have been a belief
in the Atharva-siras Upanisad and also in the Atharva-sikha
Upanisad that the prana could be driven upwards, or that
such prana, being in the head, could protect it. Manu also
speaks of the pranas of young men rushing upwards when
old men approached them. But, whatever may be meant,
it is certain that neither the balancing of prana and apana
42
nor the concentrating of prana in the head or between the
eyebrows is a phrase of Patanjali, the Yoga writer.
43
manifested; and in order to stop the course of knowledge,
it is necessary that the cause of knowledge should be first
attacked. When the citta remains awake to the innersense,
while shut to all extraneous cognitive activities, we have
the highest state. For the cessation of citta the yogins
control prana through pranayanma (breath-regulation)
and meditation (dhyana), in accordance with proper
instructions.
44
relation of seed and shoot (bijankuravat); from
prana-spanda there is vasana, and from vasana there is
prana-spanda. The object of knowledge is inherent in the
knowledge itself, and so with the cessation of
knowledge the object of knowledge itself, and so with the
cessation of knowledge the object of knowledge also
ceases. (Foot Note – 6)
45
be supported by pillars of three kinds, (Foot Note – 7)
provided with nine doors (seven apertures in the head and
two below), tightly fitted with the tendons (snayu) as
fastening materials and cemented with blood, flesh and
fat. On the two sides of it there are the two nadis, ida and
pingala, lying passive and unmanifested (nimilite). There is
also a machine (yantra) of bone and flesh (asthi-mamsa-
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 (anyanya-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 prana, apana, samana, etc.
It is in the threefold machinery of the lotus of the heart
(hrt-padma-yantra-tritaye) that all the prana 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 prana: 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
46
power of speech. (Foot Note – 8) The prana current of air
stands for exhalation (recaka) and the apana for inhalation
(puraka), and the moment of respite between the two
operations is called kumbhaka; consequently, if the prana
and apana can be made to cease there is an unbroken
continuity of kumbhaka. But all the functions of the prana,
as well as the upholding of the body, are ultimately due to
the movement of citta. Though in its movement in the
body the prana 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 prana-nirodha and through prana-nirodha we have
spanda-nirodha. In the Yoga-vasistha, III. I3.31, vayu is said
to be nothing but a vibratory entity (spandate yat sa tad
vayuh).
47
destroyed. There are two ways of destroying the citta, one
by Yoga, consisting of the cessation of mental states, and
the other by right knowledge. As water enters through the
crevices of the earth, so air (vata) moves in the body
through the nadis and is called prana. It is this prana air
which, on account of its diverse functions and words, is
differently named as apana, etc.
48
Professor Macdonell, writing on prana in the Vedic
index, vol. II, says, “Prana, properly denoting ‘breath,’ is a
term of wide and vague significance in Vedic literature.” In
the narrow sense prana denotes one of the vital airs, of
which five are usually enumerated, viz. prana, apana,
vyana, udana and samana. The exact sense of each of
these breaths, when all are mentioned, cannot be
determined. The word prana has sometimes merely the
general sense of breath, even when opposed to apana. But
its proper sense is beyond question “breathing forth,”
“expiration.” But, though in a few cases the word may
have been used for “breath” in its remote sense, the
general meaning of the word in the Upanisads is not air
current, but some sort of biomotor force, energy or vitality
often causing these air currents. (Foot Note – 11) It would
be tedious to refer to the large number of relevant
Upanisad texts and to try to ascertain after suitable
discussion their exact significance in each case. The best
way to proceed therefore is to refer to the earliest
traditional meaning of the word, as accepted by the
highest Hindu authorities. I refer to the Vedanta-sutra of
Badarayana, which may be supposed to be the earliest
research into the doctrines discussed in the Upanisads.
49
Thus the Vedanta-sutra, II. 4.9 (na vayu-kriye prthag
upadesat), speaking of what may be the nature of prana,
says that it is neither air current (vayu) nor action (kriya),
since prana has been considered as different from air and
action (in the Upanisads). Sankara, commenting on this,
says that from such passages as yah pranah sa esa vayuh
panda ‘vidhah prano pano vyana udanah samanah (what is
prana is vayu and it is fivefold, prana, apana, vyana, udana,
samana), it may be supposed that vayu (air) is prana, but it
is not so, since in Chandogya, III. 1 8. 4, it is stated that
they are different. Again, it is not the action of the senses,
as the Samkhya supposes; for it is regarded as different
from the senses in Mundaka, II. I.; 3. The passage which
identifies vayu with prana is intended to prove that it is the
nature of vayu that has transformed itself into the entity
known as prana (just as the human body itself may be
regarded as a modification or transformation of ksiti,
earth). It is not vayu, but, as Vacaspati says, “vayu-bheda,”
which Amalananda explains in his Vedanta-kalpa-taru as
vayoh parinama – rupa – karya-visesah, i.e. it is a particular
evolutionary product of the category of vayu. Sankara’s
own statement is equally explicit on the point. He says,
“vayur evayam udhayatmam apannah panca-vyuho
50
visesatmanavatisthamanaha prano nama bhanyate na
tattvantaram napi vayu-mantram,” i.e. it is vayu which,
having transformed itself into the body, differentiates
itself into a group of five that is called vayu; prana is not
altogether a different category, nor simply air. In
explaining the nature of prana in II.4. 10-12, Sankara says
that prana is not as independent as jiva (soul), but
performs everything on its behalf, like a prime minister
(raja-mantrivaj jivasya sarudrtha-karanatvena upakarana-
bhitto na svatantrah). Prana is not an instrument like the
senses, which operate only in relation to particular objects;
for, as is said in Chandogya, V.I. 6,7, Brhad-aranyaka, IV. 3.
12 and Brhad-aranyaka, I. 3. 19, when all the senses leave
the body the prana continues to operate. It is that by the
functioning of which the existence of the soul in the body,
or life (jiva-sthiti), and the passage of the jiva out of the
body, or death (jivotkranti), are possible. The five vayus
are the five functionings of this vital principle, just as the
fivefold mental states of right knowledge, illusion,
imagination (vikalpa), sleep and memory are the different
states of the mind. Vacaspati, in commenting on Vedanta-
sutra, II. 4. II, says that it is the cause which upholds the
body and the senses (dehendriya-vidharana-karanam
51
pranah), though it must be remembered that it has still
other functions over and above the upholding of the body
and the senses (na kevalam sarirendriya-dharanam asya
karyam, Vacaspati, ibid). In Vedanta-sutra, II. 4. 13, it is
described as being atomic (any), which is explained by
Sankara as “subtle” (suksma), on account of its pervading
the whole body by its fivefold functionings. Vacaspati in
explaining it says that it is called “atomic” only in a
derivative figurative sense (upacaryate) and only on
account of its inaccessible or indefinable character
(duradhigamata), though pervading the whole body.
Govindananda, in commenting upon Vedanta-sutra, II. 4.5,
says that prana is a vibratory activity which upholds the
process of life and it has no other direct operation than
that (parispanda-rupa-pranananukulatvad avantara-
vyaparabhavat). This seems to be something like biomotor
or life force. With reference to the relation of prana to the
motor organs or faculties of speech, etc., Sankara says that
their vibratory activity is derived from prana (vag-adisu
parispanda-labhasya pranayattatvam, II. 4.19). There are
some passages in the Vedanta-sutra which may lead us to
think that the five vayus may mean air currents, but that it
is not so is evident from the fact that the substance of the
52
prana is not air (etat pranadi-pancakam akasadi-gata-rajo-
msebhyomilitebhyautpadyate) and the pranas are called
kriyatmaka, or consisting of activity. Rama Tirtha,
commenting on the above passage of the Vedantasara,
says that it is an evolutionary product of the essence of
vayu and the other bhutas, but it is not in any sense the
external air which performs certain physiological functions
in the body (tatha mukhya-prano ‘pi vayur bahyasya
sutratmakasya vikaro na sarira-madhye nabhovad vrtti-
labha-matrena avasthito bahya-vayur eva). Having proved
that in Vedanta prana or any of the five vayus means
biomotor force and not air current, I propose now to turn
to the Samkhya-Yoga.
SAMKHYA ON PRANA
53
(mukhya-prana na vayuh napi sarirasya urdho-adho-
vgamana-laksana vayu-kriya).
54
Samkhya-pravacana-bhasya, II. 3 I, Vyasa-bhasya, III. 39,
Vacaspati’s Tattva – vaisaradi, Bhiksu’s Yogavarttika, and
Nagesa’s Chaya-vyakhya thereon may be referred to. It is
true, no doubt, that sometimes inspiration and expiration
of external air are also called prana; but that is because in
inspiration and expiration the function of prana is active or
it vibrates. It is thus the entity which moves and not mere
motion that is called prana. Ramanuja agrees with Sankara
in holding that prana is not air (vayu), but a transformation
of the nature of air. But it should be noted that this
modification of air is such a modification as can only be
known by Yoga methods.
VAISESIKA ON PRANA
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and generates all movement and action, and by upholding
the keenness of the senses and the dhatus holds together
the heat, senses and the mind. Vahata in his Astanga-
samgraha also regards vayu as the one cause of all body
movements, and there is nothing to suggest that he meant
air currents. The long description of Caraka (I. 12), as will
be noticed in the next chapter, seems to suggest that he
considered the vayu as the constructive and destructive
force of the universe, and as fulfilling the same kinds of
functions inside the body as well. It is not only a physical
force regulating the physiological functions of the body,
but is also the mover and controller of the mind in all its
operations, as knowing, feeling and willing. Susruta holds
that it is in itself anyakta (unmanifested or unknowlable),
and that only its actions as operating in the body are
manifested (anyakto vyakta-karma ca).
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Prana is essentially of the nature of vibration
(spanda), and mind is but a form of prana energy, and so
by the control of the mind the five vayus are controlled.
The Saiva authorites also agree with the view that prana is
identical with cognitive activity, which passes through the
nadis (nerves) and maintains all the body movement and
the movement of the senses. Thus Ksemaraja says that it is
the cognitive force which passes in the form of prana
through the nadis, and he refers to Bhatta Kallata as also
holding the same view, and prana is definitely spoken of by
him as force (kutila-vahin prana-saktih). Sivopadhyaya in
his Vivrti on the Vijnana-bhairava also describes prana as
force (sakti), and the Vijnana-bhairava itself does the
same. Bhatta Ananda in his Vijnana-kaunudi describes
prana as a functioning of the mind (citta-vrtti).
FOOT NOTES
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three subtle elements are again each divided into two
halves, thus producing two quarter parts of each. Then the
original first half of each element is combined with the two
quarters of other two elements. Thus each element is
combined with the two quarters of other two elements.
Thus each element has half of itself with two quarter parts
of other two elements. Vacaspati and Amalananda prefer
trivti-karana to panic-karana; for they think that there is no
point in admitting that air and akasa have also parts of
other elements integrated in them, and the Vedic texts
speak of trivti-karana and not of panic-karama. The panti-
karana theory holds that the five subtle elements are
divided firstly into two halves, and then one of the two
halves of these five elements is divided again into four
parts, and then the first half of each subtle element is
combined with the one-fourth of each half of all the other
elements excepting the element of which there is the full
half as a constituent. Thus each element is made up of
one-half of itself, and the other half of it is constituted of
the of the one-fourth of each of the other elements (i.e.
one-eighth of each of the other four elements), and thus
each element has at least some part of other elements
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integrated into it. This view is supported by the Vedanta-
paribhasa and its Sikhamani commentary, p.363.
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4) Pranapanav samau krtva is left unexplained here by
Sankara. Sridhara explains it as “having suspended the
movement of prana and apana”-pranapanav urddhvadho-
gati-nirodhana samau krtva kumbhakam krtva. It is
difficult, however, to say what is exactly meant by
concentrating the prana vayu between the two eyebrows,
bhruvor Madhye Pranam avesya samyak (viii. 10). Neither
Sankara nor Sridhara gives us and assistance here. In
murdhny adhayatmanah pranam asthito yoga-dharanam
(VIII. 12) murdhni is paraphrased by Sridhara as bhruvor
Madhye, or “between the eyebrows.”
Yoga-Vasistha, v. 78.25.
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