The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c8.s7.t2.3

c8.s7.t2.3

In the waking state the soul, connected with the *Manas*, has its seat in the heart and from here by means of the *Indriyas* exercises its influence throughout the body.—In dream-sleep the functions of the *Indriyas* are extinguished, for (Praçna 4, 2) they are absorbed into the *Manas*; and the soul surrounded by the still active *Manas* and the reposing *Indriyas* (above p. 320) passes through the whole body, as a prince surrounded by his vassals makes a progress through his kingdom. This view based on Bṛih. 2, 1, 18 seems to hover before Çañkara's mind when he says p. 270, 8, the soul enjoys the dream-pictures which are dependent on waking impressions nāḍīcara, "as it passes through the veins."—In deep sleep, as is said in the same passage (p. 270, 9), the two illusions of waking and dreaming are destroyed, and the soul, freed from all Upādhis enters into Brahman in the ether of the heart. What becomes of Manas and Indriyas in this case? According to Chānd. 4, 3, 3 the Prāṇa absorbs them and this view is adopted by Śaṅkara p. 720, 1. On the other hand it is said in the statement to be given below, the Upādhis (i.e., here Manas and Indriyas) sojourned in deep sleep in "the pericardium (purītat) or the veins," which, 72 000 in number (according to Bṛh. 2, 1, 19) starting from the heart surround the Purītat and thence (Śaṅkara on Bṛh. p. 367, 8) pass to all parts of the body, 101 of them subserving the withdrawal of the dying soul from the body. This information leads us to believe that the veins were taken to be the main seat of the Mukhya Prāṇa; with this agrees the statement that the Vyāna acts in them (Praśna 3, 6) and that the Udāna leads the soul from the body at death by the 101 principal veins.