conceives itself as an individual soul (above, section 12). Whereas the gross body is abandoned on death, the other organisms travel in a potential form with the soul throughout all its births. By the term prana S'ankara, following the old Upanishadic usage, designates not only the unconscious "breaths," but also the conscious indriyas. The indriyas (the functional forces whence arise the material sense-organs) according to him comprise the five functions of action (viz. speech, grasp, locomotion, generation, and excretion) and the five of buddhi or intelligence (viz. sight, hearing, taste, touch, and smell), with which is associated the manas as their centre. The pranas, or "breaths" in the strict sense are the five known in the Upanishads. S'ankara explains prana as exspiration, apana as inspiration, vyana as the force maintaining life when both exspiration and inspiration are checked, samana as the digestive force, and udana as the current leading the soul from the body on death (on II. iv. 8 f.). When death takes place, the indriyas sink into manas, this into the pranas, these into the individual soul (lodged in the heart), this into the "subtle body" ( section 19), which then starts on its wanderings. Thus S'ankara (on IV. ii. 1 f.) explains the statement of Ch. VI. viii. 6 that on death Speech is merged in manas, this into prana, this into Heat, this into the Higher Godhead. These words, he holds, mean that the potential functions of conscious sensation are

merged into those of unconscious vitality, the latter into the individual soul, this again into the "Heat," i.e. the "subtle body," which conveys the soul through its wanderings. See also section section 12, 15.

The later Vedanta (e.g. the Vedanta-sara and the Atma-viveka and Vakya-sudha ascribed to S'ankara) schematises the functions of empiric thought by dividing the antah-karana, its collective organisation, into chitta, manas (often loosely called antah-karana), buddhi, and aham-kara. To chitta it ascribes the function of passing notice, to manas that of deliberation, and to buddhi that of determination. Sometimes also it uses buddhi as a general term denoting both aham-kara, the conception of egoity, which is the agent in empiric mental action, and manas, the instrument of egoity; in the false identification of these functions with the Self or Spirit lies the root of phenomenal illusion.