The Chief of breaths is, like the mind, sand to have five forms (five-fold function as well as five functionaries).

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13. The Chief of breaths is, like the mind, sand to have five forms (five-fold function as well as five functionaries).

The Kaundinya Shruti says: “Now this body lives (lit. proceeds) by the author of five-fold function; Prana is indeed (the author of) five functions (forms); as Prana, Apana, Vyana, Udana, Samana, and from them indeed these (five functionaries) five servants are produced; from Prana indeed Prana; from Apana, Apana; from Vyana, Vyana; from Udana, Udana; and from Samana too, Samana. Just as the mind is spoken of in five aspects as Manas, Budhi, Ahankara, Chitta and Chetana, (sensation, perception, self-consciousness, memory, and comprehension or judgment), and from these five functions five servants (or organs) spring; from Manas springs Manas; from Budhi, Budhi; from Ahankara, Ahankara; from Chitta, Chitta; and from Chetana too, Chetana; so (are the five Pranas).”

“It is Prana that is underneath; Prana is overhead; Prana is in the middle; Prana is on all sides; Prana indeed is all this (i.e., is the cause of all this).” Thus pervasion seems to be predicated of Prana (the Chief). “Just because Prana stands pervading all the world, the whole world is sustained (in position); otherwise, (i.e., if he did not pervade it), who (else) could support it?” Thus a reason also is given in the Vayuprokta. But the Sautrayana Shruti says: “By the minute one’ this is created, by the minute one this is upheld, into the minute one it becomes absorbed; Prana indeed is the minute one and by the Pranas indeed all this, (creation, etc.), proceeds.”

Hence the Sutrakara says:

14. (The Chief is) of hut atomic size (m his essential form), and (by the external forms he pervades).

“Now that Prana is both minute and great; (he is) minute within and great without. Prana indeed is (both) the ruler and the ruled; for he is the ruler of all (below him) and he is the ruled of the Supreme Lord” (Kaundinya Shruti).

The breaths have been described as organs. From the Sautrayana Shruti, “The wise state that all these breaths or organs are the instruments of the soul; for in the body of every one, they are observed to be under the direction of the soul,” the organs reasonably appear to be the instruments of the soul. But they appear to be the instruments of the Supreme Lord from the Kashayana Shruti, “These organs, — the eye, the ear, the mind and speech truly belong to Brahman; for He causes every thing to be done by these”. — Hence the Sutrakara says:

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