section 18. ORGANISM OF SOUL.--I. Upanishads.--Every organic being is a soul, according to the Upanishads; and the degree of its organic development is directly proportioned to the merits of its former works. The highest therefore are the souls of gods and men. The soul in its human embodiment exercises three classes of functions: (1) the sense-organs (indriya), which in slumber or swoon become paralysed and merge themselves into (2) the organ of thought (manas), which converts the data of the sense-organs into conscious modes of thought and volition; and (3) the "breaths" (prana), a term originally denoting all the functions of physical life, then those higher functions upon which generally depends all life, whether conscious or unconscious, and into which during sleep or swoon are merged the manas and the sense-organs already absorbed in the latter.

The name indriya for the sense-organs appears first in Kath. and Kau. Other texts usually call them prana (a collective term, from the supremacy of the prana, or breath), and comprise under the

name ordinarily breath, speech, sight, hearing, and manas (e.g. B.A. I. iv. 7). The same ten indriyas as in the later system occur first in B.A. II. iv. 11, IV. v. 12, which adds manas and heart (cf. Pra. IV. 2). On manas as central function of cognition and action see B.A. I. v. 3, IV. i. 6, Ch. VII. iii f., Kath. VI. 7. The sense-organs are compared to horses drawing the car of the body, manas to their bridle, Kath. III. 3; in Maitr. II. 6 the organs of action are the horses, the organs of intelligence (see below) the reins, manas the driver. On the immersion of organs with manas in prana see especially B.A. IV. iii. 12, Ch. VI. viii. 2, Pra. IV. 2 f. The "breaths" are usually given as five, viz.: (1) prana in the strict sense, which in B.A. and Ch. denotes exspiration, and later exspiration and inspiration together; (2) apana, in B.A. and Ch. the inspiration, later the wind causing digestion in the bowels or evacuation; (3) vyana, respiratory action connecting prana and apana, variously conceived; (4) samana, sometimes the wind digesting food, sometimes connection between exspiration and inspiration; (5) udana, which carries food and drink up and down (Maitr. II. 6) and guides the soul to Brahma in death and sleep (Pra. III. 7, IV. 4).

II. Later Vedanta.--In the system of S'ankara the gross body, subtle body ( section 19), karmas'raya ( section 20), and pranas are classed together as the "determinations" or upadhis by which the Self