Zend Avesta Part 01

SR No.: 007671
Original Sutra Author: N/A
Author: James Darmesteter
Publisher: Oxford
Publication Year: 1895
Total Pages: 2695
Language: English
Classification: Book_English
File Size: 49 MB

Page 2113

258
ANUGETA.
conquered by the eyes, and is entirely beyond the senses of hearing. It is devoid of smell, devoid of taste and touch, devoid of colour and sound, and imperishable! (It is that) from which (this whole) expanse (of the universe) proceeds, and on which it rests. From this the Prâna, Apâna, Samâna, Vyana, and Udåna also proceed, and into it they enter Between the Samâna and the Vyana, the Prana and the Apâna moved. When that is asleep, the Samâna and Vyana also are absorbed ; and between the Prana and the Apâna dwells the Udâna pervading (all). Therefore the Prâna and the Apâna do not forsake a sleeping person. That is called the U dana, as the life-winds are controlled (by it). And therefore those who study the Brahman engage in penance ? of which I am the goal! In
Cf. note 4, p. 247 supra, and p. 253.
Arguna Misra says this means the five great elements, the eleven organs (active and perceptive, and the mind), the life-wind. and the individual soul.
• The Prana is at the nose, the Apâna at the arms, the Sa. mâna at the navel, the Vyâna pervades the whole body, and the Udana is at all the joints ; cf. Yoga-sOtra III, 38 seq. Nilakantha says this explains how the 'expanse' (meaning, he says, the opera. tions of the creation, &c.) proceeds ' from the Brahman. See on the life-winds, Brihadaranyaka, p. 667; K'handogya, pp. 42-188; San. khyatattvakaumudi, p. 96 ; l'edânta Paribhâshå, p. 45; p. 271 infra.
• The self, Arguna Misra. Nilakantha says, the Prâna accompanied by the Apîna.'
. I.c. into the Prárra and Apâna, Arguna Misra. • Nilakantha derives the word thus, utkarshena Anayati. ' I.e. the subjugation of the life-winds as indicated at Gitá, p. 61.
• The meaning of the passage as a whole is not very clear, and the commentators afford but little help. The sense appears to be this: The course of worldly life is due to the operations of the life-winds which are attached to the self and lead to its manifes. cations as individual souls. Of these, the Samana and Vyana are
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