उपनिषद् · Prāṇāgnihotra 1.13
॥
देवनागरी
अनामिकयापाने । मध्यमया व्याने । सर्वाभिरुदाने । प्रदेशिन्या समाने
लिप्यंतरण (IAST)
anāmikayāpāne | madhyamayā vyāne | sarvābhirudāne | pradeśinyā samāne
शब्दशः अर्थ
संस्कृतIASTअर्थ
अनामिकया अपानेanāmikayā apānewith the ring finger — into apāna
मध्यमया व्यानेmadhyamayā vyānewith the middle — into vyāna
सर्वाभिः उदानेsarvābhiḥ udānewith all [fingers] — into udāna
प्रदेशिन्या समानेpradeśinyā samānewith the index — into samāna
अनुवाद
With the ring finger — into apāna, with the middle — into vyāna, with all [the fingers] — into udāna, with the index — into samāna.
संस्करण
1d6066c324fe · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The listing by fingers reaches its end: every breath has its own finger. Note that for udāna, sarvābhiḥ, "all" the fingers, are assigned — that is, the whole hand. This detail is not accidental: udāna is the ascending breath, the one by which, according to these books, one departs at death; it was discussed when reading the Jābāla-darśana (4.32).
That is, the most important is given the fullest action. Let us say also about the custom of distinguishing fingers, for it is foreign to us and so seems senseless. In Indian practice the hand is a differentiated instrument: different fingers take different things, different fingers perform different rites, and mantra repetitions are also counted on the fingers.
Behind this stands a general rule: an act is more effective the more definite it is. To take "with the hand" is a vague act; to take with the index and thumb is a precise one. The Vaiṣṇava side holds this rule and has applied it to its chief practice: the repetition of the Name is counted on beads, and they are held in a defined way, with the middle finger, without touching the index.
Let us add the explanation given for this last point, which is curious. The index finger is the one used to point and to accuse; and so it is not used in counting. This explanation may be a later one; but the very attention to which finger does what testifies to an attitude toward practice as a matter of substance, not merely habit.