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The Philosophy of the Upanishads c11.s2.t1: 1. Later View

The Philosophy of the Upanishads c11.s2.t1

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1. Later View

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Here also it is worth while to begin with the teaching of the later Vedânta in order then to trace in the sphere of the Upanishads the development which led up to it.

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In agreement with the views of modern physiology, Saṅkara distinguishes (1) manas and indriyas (the organs of relation), and (2) the five prâṇas (the organs of nutrition), with which are associated as accompanying upâdhis of the soul (3) sûkṣmam s'arîram, the subtle body, and (4) a factor that changes from one birth to another, karma, the actions of each several existence.

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(1) To the brain as the central organ, and its two dependents the sensible and the motor nerves, corresponds the relation of manas (mind and conscious will) to the five jñâna—indriyas, or organs of knowledge (these are, following the order of the five elements to which they correspond,—hearing, touch, sight, taste and smell), and the five karma-indriyas, or organs of action (speech, hands, feet, and the organs of generation and secretion). The jñâna-indriyas convey the impressions of the senses to the manas, which manufactures them into ideas (saṅkalpa). On this side therefore it corresponds to our mind. These ideas are then formed into resolves (saṅkalpa) by the manas in its function as “conscious will,” and are carried into execution by the five karma-indriyas. The assigning a common organ (manas) for mind and conscious will, and a common function (saṅkalpa) for ideas and resolves corresponds to the physiological fact, according to which the brain both shapes the impressions of the sensible nerves into ideas, and also carries into execution these ideas, so far as they become resolves of the will, by means of the motor nerves. Manas in Śaṅkara’s view is the sole internal organ. Buddhi, ahaṅkâra and c’ittam, which are treated as separate organs by the Sâṅkhya and Yoga, are with him merely functions of manas.¹

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¹ Sûtram 2. 4. 6, 2. 3. 22.

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(2) Breathing, circulation of the blood, and nourishment equally with the quickening of the body are the functions of the prâṇa, which penetrates the whole body in its varieties as prâṇa, apâna, vyâna, udâna and samâna. According to Śaṅkara, the prâṇa causes exspiration (uc’chvâsa), the apâna inspiration (nis’vâsa).² The vyâna sustains life when the breath is arrested. The samâna is concerned with digestion. The udâna effects the departure of the soul from the body at death. According to other teachers,³ the prâṇa serves for breathing, the apâna for evacuation, the vyâna for quickening, the udâna for the departure of the soul, the samâna for the assimilation of food.

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² cp. Śaṅkara on Chând. 1. 3. 3 :—yad vai purushaḥ prâṇiti, mukha-nâsi-kâbhyâm vâyum vahir niḥsárayati, sa prâṇa-âkhyo vâyor vṛitti-vis’esho; yad apâniti, apas’vasiti, tâbhyâm eva antar âkarshati vâyum, so ’pâno, ’pâna-âkhyâ vṛittiḥ (otherwise on Chând. 3. 13. 3, Pras’na 3. 5).

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³ e.g. Vedântasâra 94–98.

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(3) A third companion of the soul in its wanderings is the “subtle body” (sûkshmam s’arîram), i.e. “the subtle parts of the elements which form the seed of the body” (deha-vîjâni-bhûta-sûkshmâṇi). While the gross body is dissolved at death, the subtle body departs with the organs. It is related to the gross body as the seed to the plant, or as the functions of seeing, hearing, etc., which depart with the soul, to the physical eye and ear.

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(4) Besides this substratum of the elements (*bhūta-âśraya*), out of which the body is built up in the following birth, the soul lastly is further attended by the ethical substratum (*karma-âśraya*), which determines the character of the new body and life. This ethical substratum is formed by the actions committed in the course of each several life, and is therefore different for each soul and for each life course. Without these factors the souls with their organs would be indistinguishable from one another.

Cites (4)