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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1instrument. For we do not assume that the pra;/a is, like the eye, an organ because it determines a special senseobject. Nor is it on that account devoid of an effect; since scripture declares that the chief vital air has a specific effect which cannot belong to the other pra;/as. For in the so-called colloquies of the pra//as we read in the beginning, ' The pra;/as quarrelled together who was best ; ' after that we read, * He by whose departure the body seems worse than worst, he is the best of you ; ' thereupon the text, after showing how, on the successive departure of speech and so on, the life of the body, although deprived of one particular function, went on as before, finally relates that as soon as the chief pra;?a was about to depart all other pra//as became loosened and the body was about to perish ; which shows that the body and all the senses subsist by means of the chief pra;/a. The same thing is declared by another passage, ' Then prlna. as the best said to them : Be not deceived ; I alone dividing myself fivefold support this body and keep it' (Pr. Up. II, 3). Another passage, viz. ' With prawa guarding the lower nest ' (Br/. Up. IVj 3, 12), shows that the guarding of the body depends on prawa. Again, two other passages show that the nourishing of the body depends on pra«a, ' From whatever limb prana goes away that limb withers' {Brt. Up. I, 3, 19), and ' What we eat and drink with it supports the other vital breaths.' And another passage declares that the soul's departing and staying depend on pra;/a, ' What is it by whose departure I shall depart, and by whose staying I shall stay? — The created prawa ' (Pr. Up. VI, 3 ; 4).
212. It is designated as having five functions like mind. The chief vital air has its specific effect for that reason also that in scripture it is designated as having five functions, prawa, apana, vyana, udana, samana. This distinction of functions is based on a distinction of effects. Prawa is the forward-function whose work is aspiration, &c.; apana is the backward-function whose work is inspiration, &c.; vyana is that which, abiding in the junction of the two. 90 VEDANTA-S^TRAS.
3is the cause of works of strength ^ ; udana is the ascending function and is the cause of the passing out (of the soul) ; samana is the function which conveys the juices of the food equally through all the limbs of the body. Thus the pra;/a has five functions just as the mind (manas) has. The five functions of the mind are the five well-known ones caused by the ear, &c., and having sound and so on for their objects. By the functions of the mind we cannot here understand those enumerated (in Br/. Up. I, 5, 3), 'desire, representation,' &c., because those are more than five. — But on the former explanation also there exists yet another function of the mind which does not depend on the ear, &c., but has for its object the past, the future, and so on ; so that on that explanation also the number five is exceeded. — Well, let us then follow the principle that the opinions of other (systems) if unobjectionable may be adopted, and let us assume that the five functions of the manas are those five which are known from the Yogaj-astra, viz. right knowledge, error, imagination, slumber, and remembrance. Or else let us assume that the Sutra quotes the manas as an analogous instance merely with reference to the plurality (not the fivefoldness) of its functions. — In any case the Sutra must be construed to mean that the pra;/a's subordinate position with regard to the soul follows from its having five functions like the manas. 13. And it is minute.
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.
1instrument. For we do not assume that the pra;/a is, like the eye, an organ because it determines a special senseobject. Nor is it on that account devoid of an effect; since scripture declares that the chief vital air has a specific effect which cannot belong to the other pra;/as. For in the so-called colloquies of the pra//as we read in the beginning, ' The pra;/as quarrelled together who was best ; ' after that we read, * He by whose departure the body seems worse than worst, he is the best of you ; ' thereupon the text, after showing how, on the successive departure of speech and so on, the life of the body, although deprived of one particular function, went on as before, finally relates that as soon as the chief pra;?a was about to depart all other pra//as became loosened and the body was about to perish ; which shows that the body and all the senses subsist by means of the chief pra;/a. The same thing is declared by another passage, ' Then prlna. as the best said to them : Be not deceived ; I alone dividing myself fivefold support this body and keep it' (Pr. Up. II, 3). Another passage, viz. ' With prawa guarding the lower nest ' (Br/. Up. IVj 3, 12), shows that the guarding of the body depends on prawa. Again, two other passages show that the nourishing of the body depends on pra«a, ' From whatever limb prana goes away that limb withers' {Brt. Up. I, 3, 19), and ' What we eat and drink with it supports the other vital breaths.' And another passage declares that the soul's departing and staying depend on pra;/a, ' What is it by whose departure I shall depart, and by whose staying I shall stay? — The created prawa ' (Pr. Up. VI, 3 ; 4).
212. It is designated as having five functions like mind. The chief vital air has its specific effect for that reason also that in scripture it is designated as having five functions, prawa, apana, vyana, udana, samana. This distinction of functions is based on a distinction of effects. Prawa is the forward-function whose work is aspiration, &c.; apana is the backward-function whose work is inspiration, &c.; vyana is that which, abiding in the junction of the two. 90 VEDANTA-S^TRAS.
3is the cause of works of strength ^ ; udana is the ascending function and is the cause of the passing out (of the soul) ; samana is the function which conveys the juices of the food equally through all the limbs of the body. Thus the pra;/a has five functions just as the mind (manas) has. The five functions of the mind are the five well-known ones caused by the ear, &c., and having sound and so on for their objects. By the functions of the mind we cannot here understand those enumerated (in Br/. Up. I, 5, 3), 'desire, representation,' &c., because those are more than five. — But on the former explanation also there exists yet another function of the mind which does not depend on the ear, &c., but has for its object the past, the future, and so on ; so that on that explanation also the number five is exceeded. — Well, let us then follow the principle that the opinions of other (systems) if unobjectionable may be adopted, and let us assume that the five functions of the manas are those five which are known from the Yogaj-astra, viz. right knowledge, error, imagination, slumber, and remembrance. Or else let us assume that the Sutra quotes the manas as an analogous instance merely with reference to the plurality (not the fivefoldness) of its functions. — In any case the Sutra must be construed to mean that the pra;/a's subordinate position with regard to the soul follows from its having five functions like the manas. 13. And it is minute.
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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