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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 The reading anish/Zena is explained by the commentator as free from any local habitation or attachment. He also mentions the various readings anish/ena, free from wishes, and anish/fena, the smallest. M. reads anifshena, and this seems better than anish/ena. The Anubhftiprak4sa reads likewise anik&hasya. * ? I read buddhipOrvam, and again with M. suptasyeva buddhipirvam. I also read amsena without iti,asin M. The simile seems to be that a man, if he likes, can wake himself at any time of night, and this ‘if he likes’ is expressed by buddhipfrvam. See Anubhfitiprak4sa, vv. 67, 68. ® M. reads vibodhayati, atha. * See Maitr. Up. V, 2; Cowell’s Translation, pp. 246, 256; Vedantaparibh4sha, ed. A. Venis, in the Pandit, IV, p. I10. * M. adds: bhagavann fdrrsasya katham amsena vartanam iti tan hovaka. * M. reads abhidhydyan.
2II PRAPATHAKA, 6. 293 ES creatures. He looked on them and saw they were, like a stone, without understanding, and standing like a lifeless post. He had no happiness. He thought, I shall enter! within, that they may awake. Making himself like air (vayu)? he entered within. Being one, he could not do it. Then dividing himself fivefold, he is called PrAvza, Apana, Samana, Udana, Vyana. Now that* air which rises upwards, is Praza. That which moves downwards, is Apaéna. That by which these two are supposed to be held, is Vy4na. That‘ which carries the grosser material of food to the Apdna, and brings the subtler material to each limb, has the name Samana. [After these (Praza, Apana, Sam4na) comes the work of the Vy4na, and between them (the Praza, Apana, and Samana on one side and the Vy4na on the other) comes the rising of the Udana.] That which brings up or carries down® what has been drunk and eaten, is the Ud4ana *. Now the Updmsu-vessel (or praza) depends on the AntaryAma-vessel (apina) and the Antary4ma-
31 It is better to read with M. visaniti. 3 M. vayum iva. $M. Atha yo ’yam. ‘ M. reads: yo 'yam sthavish‘ham annam dhatum annasyapane sthapayaty anishtham kange ’nge samnayati esha vava sa samano ‘tha yo ’ya.a. Leaving out annam, this seems the right reading. The whole sentence from ut aram to udanasya is left out in M. ° M. nigirati faisho vava sa uddno ’tha yenaitas sira anuvyapta esha vava sa vyanah. * The views of these five kinds of wind differ considerably. Here the commentator explains that the praza and ap4na, the upbreathing and down-breathing, keep the bodily warmth alive, as bellows keep up a fire. The food cooked in it is distributed by the Sam4na, so that the coarse material becomes ordure, the middle flesh, the subtle material mind (manas). The udana brings up phlegm, &c., while the Vy4na gives strength to the whole body.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 The reading anish/Zena is explained by the commentator as free from any local habitation or attachment. He also mentions the various readings anish/ena, free from wishes, and anish/fena, the smallest. M. reads anifshena, and this seems better than anish/ena. The Anubhftiprak4sa reads likewise anik&hasya. * ? I read buddhipOrvam, and again with M. suptasyeva buddhipirvam. I also read amsena without iti,asin M. The simile seems to be that a man, if he likes, can wake himself at any time of night, and this ‘if he likes’ is expressed by buddhipfrvam. See Anubhfitiprak4sa, vv. 67, 68. ® M. reads vibodhayati, atha. * See Maitr. Up. V, 2; Cowell’s Translation, pp. 246, 256; Vedantaparibh4sha, ed. A. Venis, in the Pandit, IV, p. I10. * M. adds: bhagavann fdrrsasya katham amsena vartanam iti tan hovaka. * M. reads abhidhydyan.
2II PRAPATHAKA, 6. 293 ES creatures. He looked on them and saw they were, like a stone, without understanding, and standing like a lifeless post. He had no happiness. He thought, I shall enter! within, that they may awake. Making himself like air (vayu)? he entered within. Being one, he could not do it. Then dividing himself fivefold, he is called PrAvza, Apana, Samana, Udana, Vyana. Now that* air which rises upwards, is Praza. That which moves downwards, is Apaéna. That by which these two are supposed to be held, is Vy4na. That‘ which carries the grosser material of food to the Apdna, and brings the subtler material to each limb, has the name Samana. [After these (Praza, Apana, Sam4na) comes the work of the Vy4na, and between them (the Praza, Apana, and Samana on one side and the Vy4na on the other) comes the rising of the Udana.] That which brings up or carries down® what has been drunk and eaten, is the Ud4ana *. Now the Updmsu-vessel (or praza) depends on the AntaryAma-vessel (apina) and the Antary4ma-
31 It is better to read with M. visaniti. 3 M. vayum iva. $M. Atha yo ’yam. ‘ M. reads: yo 'yam sthavish‘ham annam dhatum annasyapane sthapayaty anishtham kange ’nge samnayati esha vava sa samano ‘tha yo ’ya.a. Leaving out annam, this seems the right reading. The whole sentence from ut aram to udanasya is left out in M. ° M. nigirati faisho vava sa uddno ’tha yenaitas sira anuvyapta esha vava sa vyanah. * The views of these five kinds of wind differ considerably. Here the commentator explains that the praza and ap4na, the upbreathing and down-breathing, keep the bodily warmth alive, as bellows keep up a fire. The food cooked in it is distributed by the Sam4na, so that the coarse material becomes ordure, the middle flesh, the subtle material mind (manas). The udana brings up phlegm, &c., while the Vy4na gives strength to the whole body.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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