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Updated: June 21, 2025
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.
But, O blessed one, sinking into Apana, though urged upwards, in consequence of becoming dissociated from Prana, she ran to Prajapati and said, Be gratified with me, O holy one. The Prana appeared, once more fostering Word. Hence, Word, encountering deep exhalation, never utters anything. Word always flows as endued with utterance or unendued with it.
Behold, I go into extinction!" ""The Brahmana continued, 'Prana then became extinct and once more moved about. Then Samana and Udana also, O blessed one, said these words "Thou dost not dwell here, pervading all this, as we do. Thou art not the foremost amongst us, O Prana. Prana then moved about, and unto him Apana spoke.
In the same way the five-fold breaths are acquired by it, viz., Prana, Apana, Vyana, Udana, and Samana, which contribute to keep the body agoing. It increases with the idea of Self. He that is conversant with sorrow's end attains to Emancipation. Both the origin and the destruction of the senses rest in the attribute of Passion.
And this latter transforming itself into Apana air, and supported by the head of the stomach carries the refuse matter of the body, urine &c, to the kidneys and intestines.
Caused by the production of cupidity, not different from one another, without reality, connected with flesh and blood, and depending upon one another, existing outside the soul, these are all helpless and powerless. Prana and Apana, and Udana and Samana and Vyana, these five winds are always closely attached to the soul.
When the soul sleeps, both Samana and Vyana are absorbed. Between Apana and Prana, Udana dwells, pervading all. Hence, Prana and Apana do not desert a sleeping person. In consequence of its controlling all the life-winds, the controlling breath is called Udana. Hence, utterers of Brahman undergo penances which have myself for their goal.
As the one air, according as it undergoes in the body different modifications, acquires a new name, new characteristics, and new functions, being then called prana, apana, and so on; thus the one Brahman becomes the world, with its manifold moving and non-moving beings. The non-difference of the world from Brahman, the highest cause, is thus fully established.
The conclusion therefore is that the breath, in its fivefold form of prana, apana, and so on, subserves the purposes of the individual soul, and thus occupies the position of an instrument, no less than the eye and the other organs. To this the next Sutra replies. It is designated as having five functions like mind. Up. Here terminates the adhikarana of what is 'a modification of air. Up. Up.
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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