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The Positive Sciences of the Ancient Hindus c9.t1: The Vascular System

The Positive Sciences of the Ancient Hindus c9.t1

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The Vascular System

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The anatomical arrangement of the *Śirâs* and *Dhamanîs* in Charaka and Suśruta is so obscure that only a rough outline of its general features can be attempted. In fact, Charaka contents himself with giving the number of *Śirâ* cords as 700, and of *Dhamanî* cords as 200. He also estimates the ramifications as numbering 3,056,900.

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The carriage of the blood and the lymph is accomplished by two sets of vessels, *Śirâs* and *Dhamanîs*, the first standing for “arteries” (with capillaries) and lymphatics (other than chyle-ducts), and the second for “veins” and chyle-ducts (as well as certain passages for sweat, etc.).

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The navel in the fœtus is taken to be the source and origin of the entire vascular system, whether for the blood or the lymph. Vâgbhata takes the heart to be the origin of the *Śirâs*.

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From this central alimentary tract two sets of vessels (*Śirâs* and *Dhamanîs*—*Rasavâhinyah*) issue for the flow of the chyle and other lymph, and two sets (*Śirâs* and *Dhamanîs*, “arteries” and “veins”—*Raktavâhinyah*) for the flow of the blood.

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The Lymph (and Chyle): Distribution.—The chyle is conducted by the chyle-bearing *Dhamanîs* (*Rasavâhinyah*), and the lymph (other than chyle) by the lymph-bearing *Śirâs* and *Dhamanîs* (*Kaphavâhinyah*).

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The lymph-bearing *Śirâs* comprise 10 branches at the origin, and ramify into 175—viz., 25 in each leg, 25 in each arm, 8 in the pelvic cavity, coccyx, penis, etc., 2 in each side, 6 in the back, 6 in the abdomen, 10 in the breast, 14 in the neck, 2 in the ears, 9 in the tongue, 6 in the nose, and 10 in the eyes.

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The chyle is carried by another system of vessels (*Rasavâhinyah Dhamanyah*). The chyle-ducts issue from the Navî (possibly the receptaculum chyli in this case). A *Dhamanî* trunk descends to the small intestine, and, taking up the chyle, proceeds upwards towards the heart (thoracic duct?). Two chyle-ducts as well as two lymph-ducts (*Dhamanîs*—*Rasavâhinyah* and *Kaphavâhinyah*) proceed from the heart, and ramify over the head and trunk. Similarly two chyle-ducts and two lymph-ducts proceed from the intestinal tract and ramify over the pelvic region. Four obliquely branching *Dhamanîs* (bearing chyle, sweat, and internal secretions) also spread from the central tract, and ramify in numberless minute channels over the limbs and the body.

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The Blood-vascular System.—There are two classes of blood conductors: (1) *Śirâs*, which break up into capillaries (*Pratân*) and distribute "pure" blood from the liver (and spleen) to the heart, and from the heart to the rest of the body (*asrigvahâscha rohinyah śirâh nâtyuṣnaśîtalâh*,—Suśruta, Sarîrasthâna, Chap. VII.; *cf.* Vâgbhata: *daśa mûlaśîrâh hritsthâh*, Chap. III., Sârîrasthâna), and (2) *Dhamanîs* (*Raktavâhinyah*), which proceed, two from the intestinal tract (portal vein and inferior vena cava), and two from the heart (superior vena cava and pulmonary artery?).

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The “venous” blood (chyle-mixed blood) proceeds from the alimentary tract (gastric and intestinal vessels), along a *Dhamanî* trunk (portal vein?) to the liver (and spleen), where the chyle gets a red pigment and is turned into (pure) blood. From the liver and spleen, *Śirâs* (“arteries”) proceed to the heart. The liver (and spleen, a minor blood-vascular gland) and the heart are the centres of origin of the *Śirâs* (“arteries”), and distribute pure blood by their means over the entire body.

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Arrangement of the blood-bearing *Śirâs* and *Dhamanîs*. — Two blood-bearing *Dhamanî* trunks (“veins”) proceed from the heart (superior vena cava and pulmonary artery?), and two proceed from different regions of the alimentary tract (portal vein and inferior vena cava?). Ten *Śirâs* bearing pure blood proceed from the alimentary tract to the liver and spleen, which are joined on to the heart by means of both *Śirâs* and *Dhamanîs*. The ten *Śirâs* are subdivided into 175 branches, which are distributed over the body in the same way as the lymph-bearing *Śirâs* (*vide supra*).

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It is clear that Charaka and Suśruta had no idea of the part played by the lungs in the purification of the blood. The liver converts the “venous” blood in this system into true (“arterial”) blood, and along with the spleen serves as a basis of discrimination between a *Śirâ* and a *Dhamanî*, thus illustrating Suśruta’s statement that the distinction between these two kinds of blood-vessels must be accepted as real, inasmuch as they have different sources and different functions.

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तासामु नाभिप्रभवानां धमनीनामूद्धर्ध्वगा दश दश चाधोगामिन्यश्चतस्रस्तिर्य्यगाः ऊर्द्धर्ध्वगास्तु हृदयमभिप्रपन्ना स्त्रिधा जायन्ते । अधोगामास्तु पित्ताशय-मभिप्रतिपन्नास्तत्रस्थमेवान्नपानरसं विपक्कं चोर्ध्वमाहू विरेचयन्त्यः अभिवहन्त्यः शरीरं तर्पयन्ति चोर्द्धर्ध्वगतानां तिर्य्यग्गतानां रसस्थानमभिपूरयन्ति (Suśruta, Śârîrasthâna, Chap. IX.). तत्र पांचभौतिकस्य आहारस्य सम्यक् परिणतस्य यस्तेजोभूतः सारः परमसूक्ष्मः स रस इष्यते । तस्य च हृदयं स्थानम् । स हृदयाच्चतुर्विंशतीः धमनीरनुप्रविश्य ऊर्द्धर्ध्वगा दश दश चाधोगामिन्यश्चतस्रस्तिर्य्यगाः कृत्स्नं शरीरं अहरहस्तर्पयति । तस्य शरीरमनुधावतोऽनुमानाद् गतिरुपलक्षयितव्या । स खल्वाप्योरसः यकृत्प्लीहानौ प्राप्य रागमुपैति । (*Ibid.*, Chap. IV.). रंजितास्तेजसास्त्वापः शरीरस्थेन देहिनां रक्तमित्यभिधीयते । (*Ibid.*, Sutrasthâna, Chap. XIV.). सप्तशिराशतानि भवन्ति । याभिरिदं शरीरम् आराम इव जलहारिणीभिः केदार इव कुल्याभिरुपस्निह्यते आकुंचनप्रसारणादिभिर्विशेषैः । नाभ्यां सर्वा निवद्धास्ताः प्रतन्वन्ति समन्ततः । तासां मूलशिराः चत्वारिं शत्तासां वातवाहिन्यो दश पित्तवाहिन्यो दश कफवाहिन्यो दश दश च रक्तवाहिन्यः । तासामु वातवाहिनीनां वात स्थानगतानां पञ्चसप्ततिशतं भवति । रक्तवाहिन्यश्च यकृत्प्लीह्नोरेव । तत्र वातवाहिन्यः शिराः एकस्मिन् सक्थि पञ्चविंशतिः । एतेन इतरसक्थिबाहू च व्याख्यातौ । विशेषतस्तु क्रोडे पृष्ठे चोदरे वक्षसि जत्रुशः ऊर्द्धर्ध्वं । एवं रक्तवहाः कफवहाश्च । धातूनां पूरणं वर्णो स्पर्शज्ञानमसंशयम् । खाः शिराः सञ्चरद्रक्तं कुर्य्योच्चान्यान् गुणानपि (Śârîrasthâna, Chap. VIII.). द्वितीया (कला) रक्तधरा नाम । तस्यां शोणितं विशेषतस्तु शिरासु यकृत प्लीहोश्च भवति (*Ibid.*, Chap. IV.). षष्ठी (कला) पित्तधरा नाम । चतुर्विधमन्नपानमुपयुक्तमामाशयात् प्रच्युतं पक्वाशयोपस्थितं धारयति । स्रोतस्त्विह विज्ञेयं शिराधमनीवर्ज्जितं । … तानि (स्रोतांसि) प्राणाम्बोदकरसरक्तमांसमेदोमूत्रपुरीषशुक्रार्त्तववहानि । तत्र प्राणवहे द्वे । तयोर्मूलं हृदयं रसवाहिन्यश्च धमन्यः । उदकवहे द्वे । तयोर्मूलं तालु क्लोम (*Kloma*, gall-bladder) च । तत्र विद्धस्य पिपासा । अन्नवहे द्वे । तयोर्मूलं आमाशयः अन्नवाहिन्यश्चधमन्यः । रसवहे द्वे । तयोर्मूलं हृदयं रसवाहिन्यश्च धमन्यः । रक्तवहे द्वे । तयोर्मूलं यकृत्प्लीहानौ रक्तवाहिन्यश्च धमन्यः । मांसवहे द्वे । तयोर्मूलं स्नायुत्वचं रक्तवाहिन्यश्च धमन्यः ।

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THE NERVOUS SYSTEM IN CHARAKA.

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The Nerves.—*Dhamanîs* as nerves : The anatomy of the nervous system in Charaka and Suśruta can be more clearly and confidently restored. The *Dhamanîs* that ascend from the heart divide into thirty cords, of which twenty, *i.e.* ten pairs, are cranial nerves, and the other ten, or five pairs, are engaged in conveying vital currents, metabolic fluid, lymph, blood, and chyle.

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The cranial nerves are : (1) four pairs of sensory nerves carrying sensory impulses from the sense-organs to the heart, viz. the optic, auditory, olfactory, and gustatory nerves, and (2) six pairs of motor (or mixed nerves), *e.g.* three pairs of motor nerves for the eye (Motores oculorum, Pathetic and Abducentes) working the Levator Palpebræ and other muscles of the orbit; one pair of motor nerves for articulation (the Hypoglossal); one pair of motor nerves for the larynx (the Pneumo-gastric), and another pair connected with mammæ and (in the case of the male) the seminal duct. It is further stated that other motor or sensori-motor impulses are carried by some of these cranial nerves, viz. those which produce sighs and sobs, yawning, laughter, and hunger. Evidently some of the functions of the pneumogastric and the spinal accessory nerves are intended, as also of the phrenic and other nerves of the cervical plexus.

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Of the thirty descending *Dhamanîs*, ten (or five pairs) are conductors of blood, chyle, vital current, metabolic fluid, and lymph, and the remaining twenty are spinal nerves (specially the nerves of the sacro-coccygeal and sacral plexuses, if not also of the lumbar plexus). The obliquely branching *Dhamanîs*, so far as they are nerves, comprise the brachial and the lumbar plexus, and divide and sub-divide hundred-fold, thousand-fold, till they ramify into fibrillæ round the pores of the skin. They carry to the heart cutaneous sensations, external as well as internal. A fibril (सूक्ष्मनाड़ी) is said to be as minute as the thousandth part of a hair (लोम्नः सहस्रभागेन तुल्यासु प्रचरत्यणुः—*Panchadasî*).

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ऊर्द्धगाः शब्दरूपरसगन्धप्रश्वासोच्छ्वासविजृम्भितक्षुद्धसितकथितरुदितादीन्-विशेषान् अभिवहन्त्यः शरीरं धारयन्ति । तास्तु हृदयमभिप्रतिपन्नास्त्रिधा जायन्ते तास्त्रिंशत् । तासान्तु वातपित्तकफशोणितरसान् द्वे द्वे वहतस्ता दश । शब्दरूपरसगन्धान् षड्भिर्गृह्णीते । द्वाभ्यां भाषते । द्वाभ्यां घोषं करोति । द्वाभ्यां स्वपिति । द्वाभ्यां प्रतिबुध्यते । द्वे च अश्रुवाहिन्यौ । द्वे स्तनसंश्रिते । ते एव शुक्रं नरस्य स्तनाभ्यां अभिवहतः ।
तिर्य्यग्गतानान्तु चतसृणां धमनीनां एकैका शतधा सहस्रधा चोत्तरोत्तरं विभज्यन्ते तास्त्वसंख्येयाः ।
ताभिरिदं शरीरं गवाक्षितं तासां मुखानि रोमकूपप्रतिबद्धानि । यैः स्वेदमभिवहन्ति रसञ्चापि सन्तर्पयन्ति अन्तर्बहिश्च । तैरेव चाभ्यङ्गपरिषेकावगाहालेपनवीर्य्याणि अन्तःशरीरमभिप्रतिपद्यन्ते । त्वचि विपक्वानि तैरेव स्पर्शसुखमसुलं वा गृह्णाति । तास्तु एताश्चतस्रोधमन्यः सर्वाङ्गगताः सविभागा व्याख्याताः । (Suśruta, Śârîrasthâna, Chap. IX.).

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THE NERVOUS SYSTEM AFTER THE TANTRAS—PSYCHO-PHYSIOLOGY.

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In Charaka and Suśruta (as in Aristotle) the heart is the central organ and seat of consciousness; but in the Tantric writings (as in Galen) the seat of consciousness is transferred to the brain or rather the cerebro-spinal system. The soul (the *Jîva*) has its special seat within the *Brahmarandhra* above the foramen of Monro and the middle commissure, but traverses the whole cerebro-spinal axis, up and down, along the *Suṣumna* (the central passage of the spinal cord). The *Brahma-daṇḍa* (vertebral column) contains the *Suṣumna*, the *Brahma Nâḍî*, and the *Manovahâ Nâḍî*. The cerebro-spinal axis with the connected sympathetic system contains a number of ganglionic centres and plexuses (*Chakras*, *Padmas*) from which nerves (*Nâḍîs*, *Śirâs*, and *Dhamanîs*)¹ radiate over the head, trunk, and limbs.

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¹ The writers of the Yoga and Tantra schools use the term *Nâdî*, by preference, for nerves. They also mean cranial nerves when they speak of *Sirâs*, never using the latter term for arteries, as in the older medical literature.

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GANGLIONIC CENTRES AND PLEXUSES (SYMPATHETIC-SPINAL SYSTEM).

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Beginning with the lower extremity, the centres and plexuses of the connected spinal and sympathetic systems may be described as follows:—

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(1) The *Adhâra Chakra*, the sacro-coccygeal plexus, with four branches, eleven *angulis* (about nine inches) below the solar plexus (*Kanda*, *Brahmagranthi*); the source of a massive pleasurable æsthesia, voluminous organic sensations of repose. An inch and a half above it, and the same distance below the membrum virile (*Mehana*), is a minor centre called the *Agni-sikhâ*.

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(2) The *Svâdhisthâna Chakra*, the sacral plexus with six branches (पत्राणि, दलानि—leaves), concerned in the excitation of sexual feelings with the accompaniments of lassitude, stupor, cruelty, suspicion, contempt.

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(3) The *Nâvikanda* (corresponding to the solar plexus, *Bhânubhavanam*), which forms the great junction of the right and left sympathetic chains (*Pingalâ* and *Iḍâ*) with the cerebro-spinal axis.

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Connected with this is the *Maṇipuraka*, the lumbar plexus with connected sympathetic nerves, the ten branches of which are concerned in the production of sleep and thirst, and the expressions of passions like jealousy, shame, fear, stupefaction.

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(4) The *Anâhata Chakra*, the cardiac plexus of the sympathetic chain, with twelve branches, connected with the heart, the seat of the egoistic sentiments, hope, anxiety, doubt, remorse, conceit, egoism, etc.

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(5) The *Bhâratîsthâna*, the junction of the spinal cord with the medulla oblongata, which, by means of nerves like the pneumo-gastric, etc., regulates the larynx and other organs of articulation. This also comprises the laryngeal and pharyngeal plexuses.

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(6) The *Lalanâ Chakra*, opposite the uvula, which has twelve leaves (or lobes), supposed to be the tract affected in the production of ego-altruistic sentiments and affections like self-regard, pride, affection, grief, regret, respect, reverence, contentment, etc.

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(7) The sensori-motor tract, comprising two Chakras, (*a*) the *Âjñâ Chakra*, *lit.* the circle of command (over movements), with its two lobes, and (*b*) the *Manaschakra*, the sensorium, with its six lobes (five special sensory for peripherally initiated sensations, and one common sensory for centrally initiated sensations, as in dreams and hallucinations).

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The *Âjñâvahâ Nâḍîs*, efferent or motor nerves, communicate motor impulses to the periphery from this *Âjñâ Chakra*, this centre of command over movements; and the afferent or sensory nerves of the special senses, in pairs, the *Gandhavahâ Nâḍî* (olfactory sensory), the *Rupavahâ Nâḍî* (optic), the *Śavdavahâ Nâḍî* (auditory), the *Rasavahâ Nâḍî* (gustatory), and the *Sparaśavahâ Nâḍî* (tactile), come from the periphery (the peripheral organs of the special senses) to this *Manaschakra*, the sensory tract at the base of the brain. The *Manas-chakra* also receives the *Manovahâ Nâḍî*, a generic name for the channels along which centrally initiated presentations (as in dreaming or hallucination) come to the sixth lobe of the *Manaschakra*.

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(8) The *Somachakra*, a sixteen-lobed ganglion, comprising the centres in the middle of the cerebrum, above the sensorium; the seat of the altruistic sentiments and volitional control, *e.g.* compassion, gentleness, patience, renunciation, meditativeness, gravity, earnestness, resolution, determination, magnanimity, etc.; and lastly

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(9) The *Sahasrâra Chakra*, thousand-lobed, the upper cerebrum with its lobes and convolutions, the special and highest seat of the *Jîva*, the soul.

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गुदलिङ्गान्तरे चक्रमाधाराख्यं चतुर्दलम् । परमः सहजः . . . आनन्दः . . . स्यादैशानादिदले फलं । स्वाधिष्ठानं लिङ्गमूले षट्पत्रं चक्रमस्यच । पूर्वादिषु दलेषु फलानि एतानि प्रश्रयः क्रूरता . . . मूर्च्छा . . . अवज्ञा स्यादविश्वासः

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कामशक्ते रिदं गृहम्। नाभौ दशदलं चक्रं मणिपुरसंज्ञं। सुषुप्तिरत्र तृष्णा स्यादीर्षा ... लज्जा भयं घृणा मोहः ... क्रमात् पूर्बादि दलेषु स्यात् भानुभवनञ्च तत्।

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हृदये अनाहतं चक्रं। दलैर्द्वादशभिर्युतं। लौल्यं कापट्यं वितर्कोऽप्यनुतापिता आशा ... चिन्ता ... दम्भोवैकल्यं विवेकोऽहंकृतिस्तथा फलान्येतानि। कण्ठोऽस्ति भारतीस्थानं षोडशच्छदं तत्र प्रणव उद्गीथः सप्त स्वरा षड्जादयः। ललनाख्यं घटिकायां चक्रं द्वादशपत्रकं। दमोमानस्ततः स्नेहः शोकः खेदश्च सम्भ्रमश्लोभिर्मैः श्रद्धा तोषोऽपराधिता फलानि ललनाचक्रे। भ्रूमध्ये द्विदलं चक्रं आज्ञासंज्ञं फलानि च आविर्भावाः सत्वरजस्तमसां। तत्र चास्ति मनश्चक्रं षड्दलं तत्फलानि तु स्वप्नो रसपयोगश्च घ्राणं रूपोपलम्भनं स्पर्शनं शब्दबोधश्च पूर्बादिषु दलेषु। ततोऽपि षोडशदलं सोमचक्रं। दलेषु षोडश तस्य कलाः षोडश संस्थिताः। कृपाच मार्द्दवं धैय्यं वैराग्यं धृतिसम्पदौ हास्यं रोमाञ्चं विनयो ध्यानं सुस्थिरता ततः। गाम्भीर्य्यमुद्यमोग्झोभमौदार्य्यैकाग्रहे क्रमात्। फलान्युक्तानि जीवस्य पूर्बादिदलगामिनः। चक्रं सहस्रपत्रन्तु ब्रह्मरन्ध्रे। सुषुम्नया ब्रह्मरन्ध्रमारोहत्यवरोहति। जीवः प्राणसमारूढो रज्ज्वा कोलाटिको यथा। ब्रह्मरन्ध्रे स्थितो जीवः सुधया संप्लृतः। ... आधाराद्द्वाङ्गुलार्द्धे मेहनाद्द्वाङ्गलादधः अग्निशिखा (चक्रं) चक्रात् तस्मात् नवाङ्गुलः देहस्य कन्दोऽस्ति। उत्सेधायामाभ्यां चतुरङ्गुलः ब्रह्मग्रन्थिरितिप्रोक्तः। (संगीतत्नाकर as summarised in Dâmodara's Sangitadarpaṇa; *vide* Sangîta-ratnâkara, पिण्डोत्पत्तिप्रकरणं, verses 116–144) दीर्घास्थिमूर्द्धपर्य्यन्तं ब्रह्मदण्डेति कथ्यते तस्यान्ते सुषिरं सूक्ष्मं ब्रह्मनाड़ीति सूरिभिः (उत्तरगीता)-तत् कर्णिकायां विश्वव्यापिशाखासहस्रवत्या मनोवहनाड्या मूलं तिष्ठति। तस्या अलातुलतिकायाइव ऊर्द्धमूलै एकाशाखा सुषुम्ना इति गीयते। स वैमनोवहा नाड़ी चित्तस्थानं भवति (विज्ञानभिक्षु, योगवार्त्तिक) सुषुम्ना चोर्द्धगामिनी ज्ञाननाड़ी भवेत् (*Jnâna Sankalinî Tantra*). For functions of *Âjnâvahâ Nâḍî* and *Manovahâ Nâḍî*, also see Śankara Miśra's *Upaskâra*.

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The cerebro-spinal axis and the heart: their respective relations to the conscious life.—Vijnânabhikshu, in the passage just quoted, identifies the *Manovahâ Nâḍî* (vehicle of consciousness, चित्तस्थान) with the cerebro-spinal axis and its ramifications, and compares the figure to an inverted gourd with a thousand-branched stem hanging down. The *Suṣumna*, the central passage of the spinal cord, is the stem of this gourd (or a single branch). The writers on the Yoga (including the authors of the various Tantric systems) use the term somewhat differently. On this view, the *Manovahâ Nâḍî* is the channel of the communication of the *Jîva* (soul) with the *Manaschakra* (sensorium) at the base of the brain. It has been stated that the sensory currents are brought to the sensory ganglia along afferent nerves of the special senses. But this is not sufficient for them to rise to the level of discriminative consciousness (सविकल्पकज्ञानम्). A communication must now be established between the *Jîva* (in the *Sahasrâra Chakra*, upper cerebrum) and the sensory currents received at the sensorium, and this is done by means of the *Manovahâ Nâḍî*. When sensations are centrally initiated, as in dreams and hallucinations, a special *Nâḍî* (*Svapnavahâ Nâḍî*), which appears to be only a branch of the *Manovahâ Nâḍî*, serves as the channel of communication from the *Jîva* (soul) to the sensorium. In the same way, the *Âjnâvahâ Nâḍî* brings down the messages of the soul from the *Sahasrâra* (upper cerebrum) to the *Âjnâ Chakra* (motor tract at the base of the brain), messages which are thence carried farther down, along efferent nerves, to various parts of the periphery. I may add that the special sensory nerves, together with the *Manovahâ Nâḍî*, are sometimes generally termed *Jnânavahâ Nâḍî*, *lit.* channel of presentative knowledge. There is no difficulty so far. The *Manovahâ Nâdî* and the *Âjnâvahâ Nâdî* connect the sensori-motor tract at the base of the brain (*Mânaschakra* and *Âjnâchakra*) with the highest (and special) seat of the soul (*Jîva*) in the upper cerebrum (*Sahasrâra*), the one being the channel for carrying up the sensory, and the other for bringing down the motor messages. But efforts of the will (*Âjnâ*, *Prayatna*) are conscious presentations, and the *Manovahâ Nâdî* must therefore co-operate with the *Âjnâvahâ* in producing the consciousness of effort. Indeed, attention, the characteristic function of *Manas*, by which it raises sense-presentations to the level of discriminative consciousness, implies effort (*Prayatna*) on the part of the soul (*Âtman*, *Jîva*), an effort of which we are conscious through the channel of the *Manovahâ Nâdî*. But how to explain the presentation of effort in the motor nerves? Śaṅkara Miśra, the author of the *Upaskâra* on *Kanâda's Sûtras*, argues that the *Nâdîs* (even the volitional or motor nerves) are themselves sensitive, and their affections are conveyed to the sensorium by means of the nerves of the (inner) sense of touch (which are interspersed in minute fibrillæ among them). The consciousness of effort, then, in any motor nerve, whether *Âjnâvahâ* (volitional-motor) or *Prâṇavahâ* (automatic-motor), depends on the tactile nerves (or nerves of organic sensation) mixed up with it. Thus the assimilation of food and drink by the automatic activity of the *Prâṇas* implies an (automatic) effort (जीवनयोनिप्रयत्न) accompanied by a vague organic consciousness, which is due to the fact that minute fibres of the inner touch-sense are interspersed with the machinery of the automatic nerves (the *Prâṇavahâ Nâḍîs*).

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यद्यपीन्द्रियं मनो न साक्षात् प्रयत्नविषयः तथापि मनोवहनाडीगोचरेण प्रयत्नेन मनसि कर्म द्रष्टव्यं । नाड्यास्तु त्वगिन्द्रियग्राह्यत्वमङ्गीकर्त्तव्यं । अन्यथा प्राणवहनाडीगोचरेण प्रयत्नेन अशितपीताद्यभ्यवहरणमपि न सम्भवेत् । त्वगिन्द्रियप्रदेशेन मनःसंयोगमन्तरेण सुखदुःखे न स्यातामेव । यदि मनसि कर्म न भवेत् न भवेच्च पादे मे सुखं शिरसि मे वेदना इत्याद्याकारोऽनुभवः । (*Śaṅkara Miśra's Upaskâra*, on Sûtras 14, 15, Âhnika 2, Chap. V.).

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*The Heart.* The heart in the older schools is considered to be the seat of waking consciousness; for the heart expands during waking life and contracts during sleep.

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Sleep (स्वाप) again is of two kinds, (1) dreaming sleep (*swapna*, *supti*), when the external senses are withdrawn into the heart, but the representative-presentative faculty (मनः, चित्तं) wakes, and (2) dreamless sleep (*suṣupti*), when this last faculty is likewise merged in the mere automatic activity of life.

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हृदयं पङ्कजाकृति । सुषिरं स्यादधोवक्त्रं शतञ्च चेतनाव्यानं । निमीलति स्वपित्यात्मा जागर्त्ति विकसत्यपि । द्वेधा स्वप्नसुषुप्तिभ्यां स्वापः । बाह्येन्द्रियाणि चेत् लीयन्ते हृदि जागर्त्ति चित्तं सुप्तिस्तदोच्यते । मनश्चेत् लीयते प्राणे सुषुप्तिः स्यात्तदात्मनः—(*Saṅgîta-ratnâkara*).

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