Apana - AncientVoice

Mbh.3.212.10895	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.
Mbh.3.212.10899	The Prana and the Apana air are interposed within the Samana and the Udana air.
Mbh.3.212.10901	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.
Mbh.3.212.10902	The Prana air, acted on by the heat strikes against the extremity of the Apana region and then recoiling, it reacts on the heat.
Mbh.3.212.10906	This is the way by which patient Yogins who have overcome all difficulties, and who view things with an impartial and equal eye, with their souls seated in the brain, find the Supreme Spirit, the Prana and the Apana airs are thus present in the body of all creatures.
Mbh.5.46.2587	The vital air called Apana is swallowed up by the Air called Prana; Prana is swallowed up by the Will, and the Will by the Intellect, and the Intellect by the Supreme Soul.
Mbh.7.57.2665	The life-breaths also, called Prana, Apana, Samana, and the others, when Rama ruled his kingdom, all performed their functions.
Mbh.7.199.11524	He is the wind, the vital airs called Prana, Apana and the others in the bodies of all creatures, including even those that are diseased.
Mbh.12.183.11071	That called Apana moves downwards.
Mbh.12.184.11122	The breath called Apana, having recourse to the heat that is in the urethra and the abdominal intestines, moves, engaged in carrying out urine and faeces.
Mbh.12.184.11127	That heat, residing between Apana and Prana, in the region of the navel, operates, with the aid of those two breaths, in digesting all food that is taken by a living creature.
Mbh.12.184.11141	Even thus is heat panted in the breaths called Prana and Apana and others, of all embodied creatures.
Mbh.12.199.12111	Fixing the vital breaths Prana, Apana, Samana, Udana and Vyana in the heart, they concentrated the mind in Prana and Apana united together.
Mbh.12.212.12882	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.
Mbh.12.218.13237	the power dwelling in those objects in consequence of which they become capable of being perceived, the faculties dwelling in the senses in consequence of which they succeed in perceiving them, the mind, the vital breaths called Prana, Apana and the rest, and the various juices and humours that are the results of the digestive organs, flow from the three organs already named
Mbh.12.235.14564	When sacrifices and religious rites are made its upastha, shame its varutha, Upaya and Apaya its kuvara, the breath called Apana its aksha, the breath called Prana its yuga, knowledge and the allotted period of existence its points for tying the steeds, heedfulness its handsome vandhura, the assumption of good behaviour its nemi, vision, touch, scent, and hearing its four steeds, wisdom its nabhi, all the scriptures its pratoda, certain knowledge of the scriptural declarations its driver, the soul its firmly-seated rider, faith and self-restraint its fore-runners, renunciation its inseparable companion following behind and bent upon doing it good, purity the path along which it goes, meditation or union with Brahma its goal, then may that car reach Brahma and shine there in effulgence
Mbh.12.238.14725	Prana, Apana and the three other vital breaths have the wind for their refuge.
Mbh.12.283.17561	His praises having thus been hymned, the great god, Mahadeva, suspending both Prana and Apana the two foremost of the five life-breaths by shutting his mouth properly, and casting benignant glances on every side, showed himself there.
Mbh.12.284.17712	Thou art the breaths called Prana, Apana, Samana, Udana, and Vyana.
Mbh.12.301.18878	Knowing that this body, that is endued with six and ten possessions, is the result of the quality of Sattwa, understanding fully the nature of the physical organism and the character of the Chetana that dwells within it, recognising the one existent Being that live in the body viz, the Soul, which stands aloof from every concern of the body and in which no sin can attach, realising the nature of that second object, viz; the acts of persons attached to the objects of the senses, understanding also the character of the senses and the sensual objects which have their refuge in the Soul, appreciating the difficulty of Emancipation and the scriptures that bear upon it knowing fully the nature of the vital breaths called Prana, Apana, Samana, Vyana, and Udana, as also the two other breaths, viz, the one going downward and the other moving upward indeed, knowing those seven breaths ordained to accomplish seven different functions, ascertaining the nature of the Prajapatis and the Rishis and the high paths, many in number, of virtue or righteousness, and the seven Rishis and the innumerable royal Rishis, O scorcher of foes, and the great celestial Rishis and the other regenerate Rishis endued with the effulgence of the Sun, beholding all these falling away from their puissance in course of many long ages, O monarch, hearing of the destruction of even of all the mighty beings in the universe, understanding also the inauspicious end that is attained, O king, by creatures of sinful acts, and the miseries endured by those that fall into the river Vaitarani in the realms of Yama, and the inauspicious wanderings of creatures through diverse wombs, and the character of their residence in the unholy uterus in the midst of blood and water and phlegm and urine and faeces, all of foul smell, and then in bodies that result from the union of blood and the vital seed, of marrow and sinews, abounding with hundreds of nerves and arteries and forming an impure mansion of nine doors, comprehending also what is for his own good what those divers combinations are which are productive of good beholding the abominable conduct of creatures whose natures are characterised by Darkness or Passion or Goodness, O chief of Bharata's race, conduct that is reprehended, in view of its incapacity to acquire Emancipation, by the followers of the Sankhya doctrine who are fully conversant with the Soul, beholding the swallowing up of the Moon and the Sun by Rahu, the falling of stars from their fixed positions and the diversions of constellations from their orbits, knowing the sad separation of all united objects and the diabolical behaviour of creatures in devouring one another, seeing the absence of all intelligence in the infancy of human beings and the deterioration and destruction of the body, marking the little attachment creatures have to the quality of Sattwa in consequence of their being overwhelmed by wrath and stupefaction, beholding also only one among thousands of human beings resolved to struggle after the acquisition of Emancipation, understanding the difficulty of attaining to Emancipation according to what is stated in the scriptures, seeing the marked solicitude that creatures manifest for all unattained objects and their comparative indifference to all objects that have been attained marking the wickedness that results from all objects of the senses O king and the repulsive bodies, O son of Kunti, of persons reft of life, and the residence, always fraught with grief, of human beings, O Bharata, in houses in the midst of spouses and children, knowing the end of those terrible and fallen men who become guilty of slaying Brahmanas, and of those wicked Brahmanas that are addicted to the drinking of alcoholic stimulants, and the equally sad end of those that become criminally attached to the spouses of their preceptors, and of those men, O Yudhishthira, that do not properly reverence their mothers, as also of those that have no reverence and worship to offer to the deities, understanding also, with the help of that knowledge which their philosophy imparts, the end that of all perpetrators of wicked acts, and the diverse ends that overtake those who have taken birth among the intermediate orders, ascertaining the diverse declarations of the Vedas, the courses of seasons, the fading of years, of months, of fortnights, and of days, beholding directly the waxing and the waning of the Moon, seeing the rising and the ebbing of the seas, and the diminution of wealth and its increase once more, and the separation of united objects, the lapse of Yugas, the destruction of mountains, the drying up of rivers, the deterioration of the purity of the several orders and the end also of that deterioration occurring repeatedly, beholding the birth, decrepitude, death, and sorrows of creatures, knowing truly the faults attaching to the body and the sorrows to which human beings are subject, and the vicissitudes to which the bodies of creatures are subject, and understanding all the faults that attach to their own souls, and also all the inauspicious faults that attach to their own bodies the followers of the Sankhya philosophy succeed in attaining to Emancipation.
Mbh.12.310.19545	Then come those breaths that course transversely in the lower parts of the body viz, Samana, Udana and Vyana and also that called Apana coursing downwards.
Mbh.12.328.20915	From Udana sprang Vyana arose Apana, and lastly from Apana sprung the wind called Prana.
Mbh.13.161.13455	He is, again, those breaths called Prana and Apana in the bodies of all embodied beings.
Mbh.14.17.551	That wind which resides in the vital breaths called Prana and Apana occurring within this compound of the five primal elements, rushes upwards, from a situation of distress, leaving the embodied creature.
Mbh.14.20.745	The life-breaths called Prana and Apana and Samana and Vyana and Udana flow from it, and it is that into which they again enter.
Mbh.14.20.746	The breaths Prana and Apana move between Samana and Vyana.
Mbh.14.20.748	Between Apana and Prana, Udana dwells, pervading all.
Mbh.14.20.749	Hence, Prana and Apana do not desert a sleeping person.
Mbh.14.21.788	The Brahmana said, The Apana breath, becoming the lord ie, bringing the Prana under its control, in consequence of such lordship over it, makes it identical with itself.
Mbh.14.21.789	That restrained motion of the Prana breath which for the time becomes identical with that of the Apana has been said to be the motion of the mind.
Mbh.14.21.803	The goddess Word used always to dwell between Prana and Apana.
Mbh.14.21.804	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,
Mbh.14.21.814	The Brahmana said, The Word that is generated in the body by Prana, then attains to Apana from Prana.
Mbh.14.23.862	The learned know this to be a great principle that Prana and Apana and Udana and Samana and Vyana are the five sacrificing priests
Mbh.14.23.865	The Brahmana said, The wind nursed by Prana afterwards takes birth in Apana.
Mbh.14.23.866	The wind nursed in Apana then becomes developed into Vyana.
Mbh.14.23.880	Only Apana is under thy dominion.
Mbh.14.23.881	Prana then moved about, and unto him Apana spoke'
Mbh.14.23.882	Apana said, When I become extinct, all the life-winds become extinct in the bodies of living creatures.
Mbh.14.23.886	The Brahmana continued, Unto Apana who said so, both Vyana and Udana said, O Apana, thou art not the foremost.
Mbh.14.23.888	Then Apana began to move about.
Mbh.14.23.896	At this, Prana and Apana and Udana and Samana addressed him, saying, Thou art not the foremost among us, O Vyana!
Mbh.14.23.910	Then Udana, after having gone into extinction, began once more to move about, Prana and Apana and Samana and Vyana said, unto him, O Udana, thou art not the foremost one among us, only Vyana is under thy dominion'
Mbh.14.24.923	Is it Prana, or Apana, or Samana, or Vyana, or Udana'
Mbh.14.24.933	Upon the semen being modified by Prana, flows Apana.
Mbh.14.24.940	In the union of semen and blood, generated by Samana and Vyana, the pair that consists of Prana and Apana, enters, moving transversely and upwards, Vyana and Samana both form a pair that moves transversely.
Mbh.14.24.948	Prana and Apana are portions of the oblation of clarified butter.
Mbh.14.25.986	The downward life-wind Apana is its Sastra.
Mbh.14.39.1570	Prana, Apana, and Udana; these also are fraught with the three qualities.
Mbh.14.42.1619	Prana and Apana, and Udana and Samana and Vyana, these five winds are always closely attached to the soul.
Mbh.14.42.1655	The Apana wind, whose motion is downward, as connected with the soul, is called the lower duct.
Mbh.14.58.2681	Addressing Utanka, he said, Do thou blow into the Apana duct of my body.

Jijith Nadumuri Ravi
Research data published for the interest of people researching on Mahabharata.
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Reference:- Mahabharata of Krishna Dwaipayana Vyasa, translated to English by Kisari Mohan Ganguli; Source of Plain Text: www.sacred-texts.com; Wikified at AncientVoice.

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