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That same air is present in the three elements of effort, exertion and power, and in that condition it is called Udana air by persons learned in physical science, and when manifesting itself by its presence at all the junctional points of the human system, it is known by the name Vyana.
Udana is controlled by penance. It is penance then that destroys the round of rebirths and leads to absorption into Brahman. The meaning seems to be this: they who renounce sensuous objects can create them when they like. One casting off smell that has earth for its object can create earth when he likes.
Yatra is not to be taken as a locative here. It is equivalent to yatah or for which. Tasmin is taken, by Nilakantha as Apana sahite Prane. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the whole passage seems to be this. Worldly life is regulated by the life-breaths. These are attached to the Soul and lead to its individual manifestations. Udana controls all the breaths.
The quality of goodness arises from that portion of the fire into which the oblation is poured. They that are conversant with sacrifices know that Samana and Vyana are from the attribute of Goodness. Between them is the Fire. Listen as I say which is distinct from the pairs. Day and Night constitute a pair. Between them is the Fire. That is the excellent seat of Udana as the Brahmanas know.
It is destitute of scent, taste, touch, and form as attributes. It is that from which proceeds the well-ordained universe, and it is that upon which it rests. The life-breaths called Prana and Apana and Samana and Vyana and Udana flow from it, and it is that into which they again enter. The breaths Prana and Apana move between Samana and Vyana.
Is it Prana, or Apana, or Samana, or Vyana, or Udana?" The life winds are to be known as existing in pairs, viz., those that move transversely, upwards, and downwards." Do thou tell me what the pairs are of the life-winds, that move transversely, upwards, and downwards." It also arises from sound. It arises also from taste; it arises too from colour.
Geyya: mixed prose and verse. 3. Gâthâ: verse. 4. Udâna: ecstatic utterances. 5. Veyyâkaraṇa: explanation. 6. Itivuttaka: sayings beginning with the phrase "Thus said the Buddha." 7. Jâtaka: stories of former births. 8. Abbhutadhamma: stories of wonders. 9. Vedalla: a word of doubtful meaning, but perhaps questions and answers.
""The Brahmana's wife said, 'What did the goddess of Word then say, in days of old, when, though impelled by the Wish to speak, Speech could not come out? ""The Brahmana said, 'The Word that is generated in the body by Prana, then attains to Apana from Prana. Then transformed into Udana and issuing out of the body, envelops all the quarters, with Vyana. After that, she dwells in Samana.
So also are fortnight, months, years, seasons, and conjunctions. The gifts that are wide are threefold. Threefold is sacrifice that flows. Threefold are the worlds; threefold the deities; threefold is knowledge; and threefold the path or end. The past, the Present, and the Future; Religion, Wealth, and Pleasure. Prana, Apana, and Udana; these also are fraught with the three qualities.
And the internal heat is diffused over all the tissues of our system, and supported by these kinds of air, it transforms our food and the tissues and the humours of our system. The Prana and the Apana air are interposed within the Samana and the Udana air. And that portion of its seat extending to as far as the rectum is called Apana; and from that arteries arise in the five airs Prana, &c.
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